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Library of The Theological Seminary 


PRINCETON : NEW JERSEY 
A) 


PRESENTED BY 


John Stuart Conning, D.D. 
(E4415 1925 
Lehmann, Marcus, 
Akiba 


Bar 
Leas 











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Digitized by the Internet Archive 
in 2022 with funding from 
Princeton Theological Seminary Library 


https://archive.org/details/akiba00lehm 


| 


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©; 


AKIBA 


By 


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MARCUS LEHMANN 


TRANSLATED FROM THE GERMAN BY 
AARON SCHAFFER 


The 
Jewish Forum Publishing Co. 


NEW YORK 


— 
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3 
== 






= TTT TATA “Ue 


Copyright 1925, by 
The Jewish Forum Publishing Co., Inc. 


All rights reserved. 


Printed in the United States of America 





iMedncatedisto 


the memory of 
the late 


Solomon T. H. Hurwitz, 
Ph. D. 


Founder of “The Jewish Forum,” 
scholar, man of vision, leader among 


men. 


Isaac ROSENGARTEN, Editor. 


Publishers’ Note 


ESACKNOWILEEDGE FRI 
VW gratitude the careful reading 

of Dr. Schaffer’s translation 
by Dr. Bernard Drachman, through 
whose painstaking efforts the foot- 
notes were made more complete. 
Thanks are due also to Rabbi Abra- 
ham Burstein and Miss Sadie Genn 
for correcting the proofs. We feel 
that this book has been made most 
readable for young and old, for schol- 
ar and layman, and should blazon the 
path for a series of works much in 
need by the English reading public. 





PREFACE 


BY LEO JUNG. 


The author of this book has done pioneer work in 
more than one field of Jewish endeavor. He has trans- 
ported the joyous sanctity of Talmud, Midrash and 
Zohar into the home and hearts of 19th century German- 
speaking Jewry. Lehmann’s Volksbuecherei instructed 
and inspired. It amused and elevated; it nourished 
the dream-hungry soul and broadened and sharpened 
the mind. 

Instead of stereotyped platforms andi resolutions, 
the Central European Jew of that period imbibed the 
messages of our great minds and strong hearts thru a 
first-hand acquaintance with their lives. He knew from 
the volumes of Dr. Lehmann’s series how the Tannaim 
lived, and who they really were. The inquisition he 
saw from the terror of the life of our statesmen, poets, 
scholars, murdered by its dark powers, or escaped from 
them by a thousand miracles and heroic acts. He learned 
both, to appreciate the single-minded devotion of the 
historical Jew and to foresee the inevitable self-destruc- 
tion of the dissenter or compromiser. He knew the 
latter as our affliction all thru history. Thus the reader 
acquired an attitude of thoughtful evaluation of men 
and movements. 


We have a great store of historical romance, rotting 
because we are too negligent or too unwise to use it. 
We cannot hope for a renaissance without a rediscovery 
of our classic assets. We must therefore learn to labor 


5 


6 AKIBA 


in the Jewish libraries, to select the most imposmg 
and enjoyable of our historical texts, put life-giving 
breath into them and then, in perfectly literary form, 
place them before the American Jew. 

Among the buried treasures of our classic literature 
are also the innumerable Teshuvoth (Responsa) of our 
Rabbis, which contain answers to ritual as well as histor- 
ical, exegetical, homiletical and moral problems. Written 
all thru the ages of our national existence, they con- 
tain the material necessary for the great unwritten 
“History of Jewish Culture from the Original Texts.” 
Non-Jewish authors, no matter how fair, are insufficiently 
informed—revealing a curious tendency to conclude the 
history of our Kultur somewhere about the establish- 
ment of the Canon, with apologetic references to the 
modern scientific, industrial and philanthropic contribu- 
tions of our people. 

Rabbinic literature has been neglected. Even by 
ourselves. Our youth is offered extracts from the say- 
ings and doings of our Rabbis. We tell the amazed 
Jew and the incredulous Gentile of Hillel and Gabihah 
ben Pesisah; of Beruriah and other good women. All 
this, being confined to sheer tract wisdom, has a knack 
of giving a goody-goody impression, which young, active 
folk do not stomach. We ought to offer them some 
Eldad ha-Dani, the romance of Benjamin of Tudela, 
the life of Jewish medieval students from Rabbenu 
Tam’s Sefer ha-Yashar. We can well do without the 
supermiraculosity of the “Sippurim” and other medieval 
romances. | 

What baffles me is the curious fact that Israel, 
the tradıtional dreamer, is so terribly prosaic and! matter 
of fact in the literature he offers to his youth. Some 


PREFACE | 7 


time ago a Jewish poet selected some twenty of the lives 
of Biblical heroes for a poetical, midrashic interpreta- 
tion, suitable even for tiny children. I recall having 
been criticized for writing a favorable review of this 
effort. In the case of prevailing fairy tales, ıt is neces- 
sary to tell our youngsters that these stories are just 
yarns, untrue and impossible. We, however, instead 
of filling their young heads with the terrors of witches 
and ogres, can offer them romance and color together 
with historic truth. 


The psychological interest in folk lore is confined 
to the student, the professor, and the literary school 
teacher. But the phenomena of life, past and present, 
individual or collective, fraught with more mystery and 
beauty than all the critical genius of our analytical 
writers will ever be able to destroy. And thus does 
history offer us lives strange and stirring enough for 
the most extravagant appetite and the most fastidious 
taste. Our adolescents need the rousing stuff of strong 
and beautiful lives, destitute of the blight of com- 
mentaries, and presented warmbloodedly and artistically. 
Not too artificial for life, not too melodramatic for in- 
telligent appreciation. In this form they will fire the 
imagination, arouse love of good and beauty, strengthen 
character and brighten the mind. 

Attractive, yet constructive literature will satisfy 
the yearning for romance, through which maturing 
personalities seek self-expression. It will help our elders 
to interpret the unrealized dreams of youth. There is 
an endless array of men and women for our own Insti- 
tute of Immortals. They represent ideal potencies, great 
enough to regalvanize our youth in America. Jewish 
periodicals might learn to draw on all that instead of 


8 AKIBA 


getting the usual ephemeral wit and ephemeral messages. 
“Akiba” represents a fine beginning. It is replete 
' with the paraphernalia of the popular hero—Renuncia- 
tion, the early trial and the final conquest, the noble 
tenderness of love and the triumph of the undaunted 
soldier, the life of uprightness and the crowning of 
martyrdom. The life of Akiba has its full share of 
greatness besides the glory of its flaming idealism. 
Akiba possessed to a high degree the three requisites 
of true genius: a capacity for readjustment, generous 
imagination, and unfailing self-discipline. The revered 
Master of thousands of disciples, who sweeps the floor 
of a pupil’s sick room; the national hero, who bows in 
adoration of his wife’s simple sublimity of heart and 
mind; the relentless thinker who marries idealism to 
common sense—he is an embodiment of all we mean 
when we dream of Jews at the height of Judaism. 


CHAPTER 


CONTENTS 


”o 

PAGE 
Bretate- By Leo) Junge ma eee 5 
ine Hlercistmane N re N II 
Shouldelsraelsletve co, van alae 18 
PURI DAMP AniCh Nd CED nn ar ee 24 
eet TODOS AL nay anne mn NE 30 
Ihe) Challenge sain. treet iam eae waren en yi 
Teg Sach CE N 44 
Ina BOVETt Veer aie EN 50 
Pew ROT a tees Gait ee Oger Re 57 
lien Giltntosthestinperon Dar nad 63 
IKHERRTACLOUE SE cere lee mea NN REG Ai 
Ne mIVEACICH Barth N irene ale uae, 77 
Reconciled a um Org eainae eT Aa 83 
her Emperon sEDecision ae nn QI 
Pauchter candy ceping : neun 98 
OTe DOGIN Stina ce) ant Sevan tr EN 102 
hemi clon or Lerronmar meek er we. 105 
hen bmperon SKCaprIicene ome e 112 
IL NEM MELLE teehee eee LEN. 119 
SACHLICHEN HE SD ER LER RL. 126 
Aen Cons pita Cyan. a Sa RU 133 
WMeliverances see ue Lee eee en ee wenn 140 
An Extraordinary Mission 20.0... 148 
HS ISHACHLISTLANS win ence N EN 155 


CHAPTER 
XXIV 
XXV 
XXVI 
XXVII 
XXVIII 
XXIX 
XXX 

>. OG 
XXXII 
XXXII 
XXXIV 
XXXV 
XXXVI 
XXXVII 
XXXVITI 
XXXIX 
ST 

XLI 
XEII 
XLIII 
XLIV 
XLV 
XLVI 
XLVII 
XLVIII 
XLIX 

D 

rer 


Authority. Sana RN 162 
SuUDmMussIon ra Re a 167 
Ihe, Academy ic 2 nn 0 174 
Intoxthelbüturer ea VI ee Venen ISI 
Smoulderings tas Mu nr ee 188 
‘Phe Hellenist Ye nn 2 Er 195 
Rescue a En 208 
Deposedt inact tachi Gn GA VE Aiea 214 
The Gonvertsn men ee 219 
AT Partin chin Bra 2A a ae 226 
Savelandslimperonie meee ere elles 235 
The ‚Granesin the Lion svViaw sues 241 
The Golda Gasket ig vr rn 248 
The, Unnatural’ Monarchen. 2, wae 255 
TheSuicidemen een ae ar eee 262 
Racing| thesiiyrant ee Re 270 
Ihe, Lemptressinn..n. aa ae DIR 
An New | Hope sa 2 (naan 283 
„Long. Liverthesk ine NR ee 297 
The). Cothitesan on a a ae a 303 
Disillusionmenem..r De a 310 
This, too; sısltonsche, Bestes ee 317 
Lhe: Worm atthe; Corea au er 325 
(Préacheny ss Pie Varna M ens eh eaten 332 
UThe/Back Againstthe, Walla. 339 
Plucking) the i rait ii own ta eee 346 
Imprisoned N N 2 ak tele aaa 353 


ik 
THE HERDSMAN 


Jerusalem was destroyed, the holy Temple had be- 
come a prey to the flames. Unspeakable misery had brok- 
en in upon Judah; the blood of the slain and wounded 
covered the earth; thousands of the noblest and the 
best had been sold as slaves or were compelled to fight 
in the arena against wild beasts, offering a horrible 
spectable to the blood-thirsty Roman mob. Under the 
grinding heel of the Roman conquerer, Judah seemed 
about to be forced to expire. And yet the seed of pres- 
ervation, of growth, and of everlasting duration, had 
already been planted, small and insignificant, to be sure, 
but powerful, and promising life. 

Rabbi Jochanan ben Zakkai, the great sage of Israel, 
had foreseen the downfall of the Holy City. In vain had 
he advised peace, and submission. The Zealots in the 
city preferred to endure death and destruction, rather 
than to bear the yoke of slavery under the Romans. 
Rabbi Jochanan had the rumor of his death spread 
abroad; his disciples, Elieser and Joshua, laid him in a 
coffin, Elieser took hold at one end and Joshua at the 
other, and thus they carried him in the twilight to the 
gate of the city — “It is a corpse,” they said to the watch- 
men at the gate, “which we wish to bury outside of the 
city,” and they were permitted to proceed unmolested. 

Rabbi Jochanan made his way into the Roman 
camp, and had himself conducted to the general, 
Vespasian. “Hail to thee, Roman Emperor!” he ad- 
dressed the general. “If your greeting is reported to 

II 


12 AKIBA 


the Emperor,” said Vespasian, “he will have you and 
me put to death.” “But I insist,’ replied the Rabbi, 
“that Vespasian is already the Roman Emperor. It will 
not be long before you will have conquered Jerusalem 
and the sanctuary of our God, and both of these can 
be achieved only by the mightiest of men, as the prophet 
Isaiah has foretold.” 

And behold, while they were still conversing, mud- 
covered horsemen came galloping up and exclaimed: 
“Hail to our Emperor Vespasian! The Emperor is dead, 
and the people and the Senate have elevated the illus- 
trious general Vespasian to the rank of Emperor!” 

The new Emperor was now very gracious to the 
Rabbi, and granted him the fulfillment of any wish that 
he might lay before him. Rabbi Jochanan ben Zakkai 
asked permission to build an academy in the city of 
Jabneh, in order to learn and to teach, undisturbed. This 
modest request was received with favor and Rabbi 
Jochanan went with his disciples to Jabneh, beginning 
his educational activity in the very midst of the tumult 
of war. There he sat as once the high-priest Eli had 
sat, awaiting future events, for his heart was concerned 
for the sanctuary of God. And when the frightful news 
came that Jerusalem was conquered and destroyed and 
the sanctuary burned to the ground, master and disciples 
rent their garments, seated themselves on the earth, and 
wept. Thus they mourned and lamented for a long time, 
until the master took courage and began to console his 
disciples. | 

“It is our duty,” he said, “to preserve Israel’s future. 
Even though we have lost all, yet our precious jewel, 
the Law of our God, is still left us. It is the source of 
life to us and the security of a better time to come. 


THE HERDSMAN 13 


Arise, let not our spiritual strength be paralyzed through 
mourning and grief! Let us preserve for ourselves the 
source of our life and for our children the heritage of 
our ancestors.” 


Thus the master began with his disciples the un- 
pretentious activity which became Israel’s firm rock, on 
which the scattered and persecuted flocks of sheep 
found protection and safety from the wolves which were 
harassing them. 

Even though Jerusalem and the holy Temple had 
been destroyed, nevertheless, the curse which to-day 
rests upon Palestine, the curse that the soil does not 
yield its fruit and that broad, once productive, stretches 
of land lie barren, had not yet taken effect. “A landscape 
of admirable character and beauty,” says Josephus, 
“extends along the lake of Genesareth. Its rich soil is 
planted with different kinds of trees, and, with its mild 
climate, which is suitable for the most varied products, 
rejects no vegetable species whatsoever. Nuts, one of 
those products which thrive where cool breezes blow, 
flourish there in countless numbers; here, too, are palm- 
trees, which grow well in torrid regions; and, in addition 
to these, there are figs and olives, which are better 
adapted to a more temperate climate. One might desig- 
nate this a rivalry of nature, which, almost by violence, 
has gathered together, in one spot, things which seem 
to dispute with each other; it is a pleasant combat of 
the seasons, each of which seeks equally to fit itself to 
this landscape in preference to any other. Consequently, 
it not only, contrary to all expectations, produces divers 
kinds of fruit, but preserves them for a long time. The 
best of the fruits, at least, the grape and the fig, it 
yields uninterruptedly for ten months of each year. The 


1A AKIBA 


other fruits follow one another alternately throughout the 
entire twelve months.” 


In this fertile region, there stood the magnificent 
home of the wealthy Kalba Sabua, surrounded by fields 
and vineyards, by date palms and olive groves. The pos- 
sessor of this house and of all these acres of land had 
also numerous herds, which were led by his servants 
to the pasture-lands on the shore of the Jordan. Kalba 
Sabua had possessed a home in Jerusalem. When 
Vespasian began the siege of the Holy City, he, Kalba 
Sabua, had been one of the three men who had supplied 
the beleaguered city with provisions sufficient for a num- 
ber of years. But the Zealots had burned the store- 
houses, in order to incite the besieged to a struggle of life 
and death. 

Kalba Sabua mourned bitterly the fate of the Holy 
City. By means of a heavy money-ransom, he had 
escaped the sentence of exile, and had now withdrawn 
to his country-seat, where he supervised the cultivation 
of his fields and vineyards. His only daughter, the 
heiress of his vast possessions, was growing into woman- 
hood. Rachel, like her ancestress of that name, was fair 
of form and fair of face; but even more beautiful was 
the noble mind which inspired her, and more priceless 
than all her father’s treasures was the warm heart that 
beat in her bosom. 

At about this time, it happened that Kalba Sabua 
needed a superintendent, who should take charge of his 
herds and herdsmen. The wealthy landowner was not 
equal to the great task of supervising everything, of 
maintaining order, and protecting himself against theft 
and embezzlement. No son stood helpfully at his side, 
and, therefore, he was compelled to take into his house 


THE HERDSMAN 15 


a stranger, who might put a stop to the treachery which 
constantly beset him. Many a one had already made 
application, but none, thus far, had been able to win the 
confidence of the master of the house. Then, one day, 
there appeared before him a youth, who brought a letter 
of recommendation from Kalba Sabua’s neighbor, Hyr- 
canus. 


After Kalba Sabua had read the letter, he spoke 
to the young man standing humbly before him: 


“This letter commends your industry, your faithful- 
ness, and your honesty. Even more does your manly 
figure, which bespeaks strength and skillfulness, recom- 
mend you. What is your name?” 


“Tam called Akiba,’ answered the youth; “my father 
was named Joseph and my grandfather Joshua; we are 
descended from an aristocratic heathen family. Sisera, 
who was slain by Jael, the general of Jabin, king of 
Hazor, was the progenitor of our family. My grand- 
father came to Jerusalem with Queen Helen, and became 
a proselyte to Judaism. My parents lost their lives and 
their belongings at the destruction of Jerusalem. And so 
I am forced to seek a livelihood in the capacity of a 
servant.” 


“You speak well,” replied the master of the house, 
“what compensation do you demand ?” 


At this moment, Rachel entered the room. 

“Rachel, my child,” the father called out to her, 
“what is your wish?” 

At these words of the master of the house, Akiba 


turned his face towards the person who was entering. 
He was amazed at the beauty of the girl, and said in his 


16 AKIBA 


heart: “Oh, if I could only answer as once did father 
Jacob: ‘I wish to serve you seven years for your daugh- 
ter Rachel.’ ” 


Rachel, too, looked with pleasure at the stranger; 
but quickly she turned to her father and said: 

“I desired to inform you, my father, that Papus, 
the son of Judah, the guest you have been expecting, has 
arrived.” 


“Show him to his room, my daughter, and see to 
it that he is properly served. Also give orders that a 
lavish meal be prepared in honor of our guest. Take him 
my greetings, and present him my apologies that I can- 
not receive him now; I shall go to his room later and 
there bid him welcome.” 


Rachel departed. 


“He is the son of the friend of my youth,” said 
Kalba Sabua, “designed to become the husband of my 
daughter, provided the two young persons are pleased 
with one another. And now, Akiba, enumerate for me 
the conditions under which you are ready to enter my 
service.” 


“What conditions shall I impose upon you, master ?” 
replied Akiba. “Reward my services in accordance with 
my merits; I have full confidence that you will not fix 
my remuneration too low.” 


“You please me,” answered Kalba Sabua. “There- 
fore, I appoint you the supervisor of all my herds and 
herdsmen. It will be your duty to see that the herdsmen 
seek the proper pastures, that they steal and embezzle 
nothing, that the shearing takes place at the proper time, 
and that the wool is delivered into my warehouses. You 


THE HERDSMAN 17 


will have to take care of the sale of the cattle which are 
ready for the market, and select the animals which are 
to be slaughtered for my household. one you familiar 
with the Jewish law ?” 


“No, master; I know what I have learned of the 
history of our people only from the stories of others. 
[U have never been called upon to study the teachings 
of God. Why should I? All the wise scholars were not 
able to save the Holy City from destruction!” 

“Do not speak thus! The scholars were not to blame 
for the destruction of the Holy City. If you had been 
a scholar, I should have entrusted to you the duties of 
slaughtering. But I must forego that. Follow me; I 
wish to present you to my servants.” 


IT 
SHOUBDFIISRAHT ety Et 


Kalba Sabua had had a rich banquet prepared in 
honor of his guest, who was to become his son-in-law ; 
several friends from the neighborhood had been invited. 
Rachel, whose mother was dead, acted as hostess. The 
conversation soon turned to the great national mis- 
fortune. 

“What is to become of Judah,” said Kalba Sabua 
with a sigh, “now that the sanctuary of our God lies in 
ruins? The best and the noblest, the princes and the 
priests, the leaders of the army and the officials, are slain 
or sold as slaves. Heart-rending reports come to us 
regarding the sad fate of our brothers and sisters who 
have been carried off into foreign lands. Four hundred 
noble youths and four hundred noble maidens, who were 
to be taken to Rome, in order to serve the lusts of the 
Roman debauchees, preferred to seek and to find death 
in the waves of the sea. The heroes of our people must 
fight with wild beasts in Rome, in order to afford a 
bloody spectacle for the inhuman mob. We who have 
been left behind in Judah are defencelessly exposed to 
the violence of the Romans. When will the end of our 
sorrows come?” 

“We ourselves,” said Papus, “are to blame for all 
these sorrows.” 

“So it is,” spoke up Hyrcanus, the land-owner who 
was the nearest neighbor of the master of the house. 
“God has punished us for our sins.” 

“Not so,” replied Papus. “When I say that we 
ourselves are to blame for our misfortunes, I mean there- 


18 


SHOULD ISRAEL LIVE? 19 


by that we do wrong to wish to be different from, and 
better than, all the other nations of the earth. Perhaps 
the destruction of the Temple is a stroke of good fortune 
for us, if we now resolve to give up our peculiarities and 
our distinguishing characteristics. The Jewish state has 
ceased to exist. We no longer have a king or a high- 
priest. For that reason, we should make an effort to 
become completely assimilated with the people of the 
Roman Empire.” 

“Do you think,” asked Kalba Sabua, “that we should 
become idolators ?” 

“Not at all,’ answered Papus. “I detest the idols 
of Edom, and I would rather die than throw a stone 
after Mercury, as their silly idol-worship demands. But 
there are a thousand other things, with regard to which 
we can strip off our peculiarities. We must hold firm 
to the belief in one God, but, otherwise, we must become 
Romans.” 

A painful silence ensued; no one understood pre- 
cisely what Papus meant; and, therefore, no one 
answered him. Finally, Rachel arose and spoke: 

“Permit me, guest of my father, to contradict your 
words. To be sure, I am only an ignorant girl, for 
whom, perhaps, it is not proper to express her opinion 
in the presence of experienced men: I thought that the 
elderly men would speak; but, as I see that they preserve 
silence before you, I must, indeed, give voice to my 
sentiments. What, Papus, do you demand that Israel shall 
give up its peculiarities in the stream of nations, shall 
retain nothing but its belief in the unity of God, and, 
in other ways, become as the people round about? Far be 
that from us! Israel’s future has not been wiped out 
through the destruction of the sanctuary, nor through 
the loosening of the bonds of nationality. We are and 


20 | AKIBA 


remain the nation of God, which He delivered from 
Egypt, the descendants of His beloved one, Abraham, 
the children of Isaac, who was willing to give up his 
life for God, the offspring of Jacob, whom God pre- 
ferred to Esau. And though Rome has robbed us of 
everything, it has not been able to take from us the Law 
of our God. To this we must attach ourselves all the 
more closely, since the sanctuary lies in ruins, and no sac- 
rificial victim brings atonement for our iniquities. What! 
We should abandon the eternal life which God has plant- 
ed in our hearts, we should mingle with the nations 
round about, should exchange for the sins of the pagans 
the lofty virtues which God gave us as our heritage? 
Even though we have brought the downfall of the sanc- 
tuary upon ourselves by our wrong-doings, nevertheless, 
we have not, for that reason, ceased to be the Chosen 
People of God, and, if we remain true to our Father 
in Heaven, He will make our future joyous. Did not 
the Holy Temple fall once before? Things were worse 
then than now. The powerful Nebuchadnezzar drove 
our forefathers violently from this land, and the few 
who were permitted to remain behind had soon after, 
to flee. Judah lay devastated until God again took mercy 
upon His people and brought us back. Who were the 
saviours of Israel? The apostate priests and prophets? 
No, Zerubbabel and Joshua, Ezra, Nehemiah, and their 
comgades, those who had remained faithful in their 
devotion to the sacred teachings. To us, also, future 
salvation will only be vouchsafed through the most care- 
ful fostering of the divine doctrines and the strictest 
observance of the sacred precepts.” 

Full of pride and joy, Kalba Sabua looked at his 
daughter, who was glowing with enthusiasm. But Papus 
said: 


SHOULD ISRAEL (LIVE? 21 


“You, O virgin, wax enthusiastic over the study 
of the teachings from which your sex excludes you.” 

“Even if I may not devote myself,” replied Rachel, 
“to the investigation of the oral law, there yet remains 
for us women the lofty task of gaining for it men and 
youths and of rearing children for it.” 

“I fear,” said Papus, “that you are going astray in 
dreams which estrange you from reality. The Roman 
empire is different from that of Nebuchadnezzar. The 
Romans have learned from the Greeks, and absorbed 
into themselves love of the arts and the sciences. Their 
philosophers reject the worship of idols as whole-heart- 
edly as we do. Plato and Aristotle did not believe in the 
gods of Olympus. Greek philosophy grants the individ- 
ual the freedom to do and to believe only what he has 
recognized as rational. He who has mastered the sublime 
truths of these great thinkers can find his way aright 
in all the vicissitudes of life: he alone is free; he will 
distinguish the external form of things from their inner 
nature. And so, I, too, wish to see preserved for my 
people only the kernel of the divine teachings, the belief 
in the unity of God. For the rest, let each one suit his 
acts and deeds to circumstances.” 

“Do you think that the belief in the one God could 
be maintained and could make us people of God without 
the Law of God?” 

“Rachel is right,’ interposed the old Hyrcanuts. 
“We Jews must remain Jews; that is in our very blood, 
and, if once a generation turns away from the divine 
teachings, the following one returns with all the greater 
pleasure to the ancient heritage of Israel. I can relate 
a remarkable example of this. My father, blessed be 
his memory, was a pious, holy, and learned man. He 


22 AKIBA 


was a pupil of the great Hillel. His bitterest sorrow was 
that I, his only son, did not desire to dedicate myself to 
the study of the Divine Law. My father had neglected 
the management of our estates; indeed, he had a mind 
only for the study of the Law and for the most scrupu- 
lous observance of all the religious ordinances; I, on the 
other hand, had a practical disposition and it pained 
me that our beautiful estates should bring such scant 
returns; I devoted myself to husbandry, and spent my 
time, from early in the morning until late in the evening, 
in field and forest, in stall and granary. In vain did 
my father exert himself to spur me on to the study of 
the Law. Once he was seized with a fit of anger, and he 
said to me: ‘All these temporal goods, to which you 
are so attached, shall not belong to you; I give all my 
possessions to the holy Temple.’ At that time, there 
was in my father’s service a man from Upper Galilee. 
The latter had served my father faithfully for three 
years. On the day of preparation for the fast of the Day 
of Atonement, he demanded his compensation, in order 
to return to his family. ‘I have no money,’ said my 
father, “Then give!me grain’ ‘I have none.» Then 
set aside a field as my recompense.’ ‘I possess no fields.’ 
“Then give me cattle from your herds in accordance 
with my deserts.’ ‘I have no herds.’ ‘Then give me 
furniture or bedding.’ ‘I have no such belongings.’ The 
man returned to his people, with empty hands and angry 
heart; he had served three years without remuneration. 
After the Feast of Tabernacles, my father took a purse 
of money, had three asses laden with food and drink and 
all kinds of precious things, and journeyed to Galilee to 
his former servant; he gave him his recompense and the 
gifts which he had brought along for him. Then he 


SHOULD ISRAEL LIVE? 23 


asked: ‘What did you think of me, when I refused to 
give you your hire?’ ‘I thought,’ answered the servant, 
‘that you had no money, that you had not yet removed 
the tithe from your grain, that your herds and fields 
were leased; but when you refused me even furniture 
and bedding, I suspected that you had consecrated all 
your belongings to the holy Temple.’ ‘In truth,’ said my 
father, ‘you have guessed correctly; I wished, through 
such a vow, to compel my son, Hyrcanus, to study the 
Law. But my comrades criticised what I had done and 
annulled my vow. As you have judged me kindly, so may 
the Lord of the universe one day prove a merciful Judge 
to you. To me, now, the exact opposite occurred; I 
lived only for the management of my estates, and de- 
manded of my sons that they should devote themselves 
to husbandry with the same zeal as I. But my son, 
Eliezer, wished to do nothing but study the Law. He 
secretly ran away from me, and became one of the most 
proficient pupils of our great Rabbi Jochanan ben Zakkai.” 

“God bless him,” said Kalba Sabua, “he is the pride 
and the hope of orphaned Israel.” 


“He wanted the whole world to study the Law,” 
said Hyrcanus. “The supervisor of the herds, whom I 
lately recommended to you, was formerly in my service. 
When my son visited me a short time ago, he learned to 
esteem this man’s wisdom and his exceptional mental 
qualities; he wanted to induce him to go to Jabneh with 
him and to study there. But the man resoiutely refused ; 
he hates scholars.” 

Rachel listened attentively. 

“O, if I could hope to succeed.” she thought, “in 
gaining this Akiba for the holy task for which the great 
Rabbi Eliezer was not able to arouse his enthusiasm ?”’ 


III. 
AKIBA AND RACHEL 


Rabbi Jochanan ben Zakkai was ill; his disciples, 
Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Chana- 
niah, Rabbi Jose the Priest, Rabbi Simeon ben Nathaniel, 
Rabbi Elasar ben Arach, and Rabbi Gamaliel, went to 
visit their ailing master. When he saw them, he began 
tc weep. His disciples said to him: 

“Great master, light of Israel, pillar of the Divine 
Law, whose mind scatters sparks as does the hammer 
when it crushes the rock, why art thou weeping?” 


And Rabbi Jochanan replied: 


“Tf one were to lead me before a human king, 
would I not be anxious? And now, ought I not weep, 
when I am about to appear before the King of Kings, 
before the Almighty Ruler of the universe, before the 
Judge who is not to be bribed, before the omniscient 
God? Who knows on which road I shall be led, whether 
to the bliss of paradise or into the abyss of Sheol?” 

And the disciples said: “Our master, give us thy 
blessing !” 

“May you always,” said Rabbi Jochanan, “fear God 
as you fear men.” 


“No more?” asked the disciples in astonishment. 
“If you are always conscious of the omnipresence 


of God, you will never do wrong, as, indeed, every 
human being is ashamed to commit a sin in the presence 
of his fellow-man.” 


24 


AKIBA AND RACHEL 25 


Our sages have compared Rabbi Jochanan ben 
Zakkai with Hezekiah, king of Judah. In the days of 
that king, destruction broke in upon Israel. The 
Assyrian imperial power annihilated the kingdom of 
Israel and led the ten tribes into captivity. Only the faith 
in God and the piety of King Hezekiah succeeded in 
saving a small portion of the Israelite nation from sub- 
mersion in the Assyrian Empire. After the rescue had 
been effected, Hezekiah sought the preservation of the 
remnant through the diligent study of the Law. Ina 
like manner, Rabbi Jochanan ben Zakkai, too, became 
the savior of his people. When the national glory of 
Judah collapsed and the holy Temple sank into ruins, 
it was Rabbi Jochanan’s most earnest concern to maintain 
the teachings of our God for his people. And now he 
was dead, the great spiritual hero; now he had fallen, the 
mighty pillar which had supported the remnant of Israel. 
All Israel lamented and mourned the great master; it 
was as though the holy Temple had again been destroyed. 


The sad news penetrated also into the country-home 
of the properous Kalba Sabua; particularly Rachel, 
the only child of the rich man, was deeply moved by 
it. She was an inspired daughter of her people. Beauti- 
ful and young as the daughter of Laban, whose name 
she bore, she was under no personal necessity to take 
the nationai misfortune so keenly to heart. In the days 
immediately following the destruction of the Temple, 
under the Emperors Vespasian and Titus, the Roman 
yoke did not weigh so heavily upon those who had 
remained behind in the Holy Land. Rachel could have 
lived splendidly and joyously, she could have chosen 
a wealthy youth as her husband, could have journeyed 
with him to Rome or to Alexandria, where the pleasures 


26 AKIBA 


of life offered themselves in fullest measure to the 
plutocracy, no matter to what nation they belonged. 
But Rachel loved her people, her religion, her God. Only 
the future of her nation and the preservation of the 
Divine Law concerned her. She despised the joys and 
satisfactions which usually allure young girls, and 
thought only of what she might contribute towards giving 
to the future of her people a happier aspect. It need 
scarcely be mentioned that she positively refused to 
become the wife of» Papus. Her father, too, did not 
insist on this, after the frivolous point of view of the 
youth had been revealed to him. 

In the meantime Akiba had been able to gain his 
master’s favor to a high degree. The young man pos- 
sessed the most brilliant intellectual capacities, which he 
was able to employ in a practical manner for the benefit 
of his master’s household. Under his direction, the 
herds flourished, and the herdsmen did not dare to 
neglect their duties. Kalba Sabua became more and 
more enamored of his servant each day, and' extolled his 
virtues at every opportunity. One thing only displeased 
him, namely, that Akiba was an avowed enemy of the 
rabbis and always spoke with the greatest contemft of 
their activity, which he considered utterly unpractical. 
When Kalba Sabua and all of his household were weeping 
and bewailing the death of Rabbi Jochanan ben Zakkai, 
Akiba remained indifferent. 

Rachel was not disposed to surrender herself for 
long to inactive mourning. 

“The great master of Israel is dead,” she said to 
herself ; “it is a question of gaining for God’s holy teach- 
ings a man who will some day be in a position to replace 
the one who has been taken from us.”. 


AKIBA AND RACHEL 27 


She went out to the herds, where she noped to 
find Akiba. He was sitting on a hill, and was supervis- 
ing the labors of the servants who were busy with the 
shearing. When he saw his young mistress approaching, 
he arose and went to meet her. 

“Greetings,” he said, “O daughter of my master. 
Do you wish to be present at the shearing, which this 
year will considerably augment the riches of your 
tather ?” 

“T have come,” answered Rachel, “in order to talk 
with you. It has pleased the Almighty to take from 
cur midst our greatest man. All Israel weeps and 
jaments for him; you alone seem not to grieve very 
deeply !” 

“Why should I,” replied Akiba, “trouble myself 
about the death of a man who spent his life in idle re- 
searches, and led astray the young men of Israel to 
devote themselves to the same useless activity! I, I 
hate these rabbis! They are all full of haughtiness, and 
exclude themselves from the rest of the people, as though 
they were made of better dough than the rest of us. 
One who is ignorant of the Law they scarcely consider 
a human being. They do not speak with us, because they 
fear that the saliva in our mouths might moisten them 
and thus make them unclean; they do not eat or drink 
with us, because they assert that our food is not clean. 
O, be silent to me of these rabbis, mistress! They have 
contributed only towards increasing the quarrels which 
became the cause of the downfall of our people.” 

“You speak in this fashion,” answered Rachel, “be- 
cause you do not know the teachings of our God. When 
the All-gracious Eternal, in the days of old, revealed 
Himself to His people on Mt. Sinai, He promulgated 


28 AKIBA 


the Ten Commandments, in His glory and majesty, amid 
thunder and lightning; then He gave to the house of 
{srael the written Law, which Moses transcribed in 
order that it might become the common property of the 
entire nation; it lies open for everyone who can search 
into it. But the written Law receives explanation and 
significance and practical completion only through the oral 
Law, which God gave to Moses. Moses taught it to the 
entire nation; his most proficient scholar was Joshua; 
from Joshua, the elders received the oral tradition, from 
them the prophets, from these the sages. They, therefore, 
are the bearers of the spirit of the Law, they are the 
soul of the Jewish people. For, what would our people 
be without the spirit of God which rests upon us, and 
without the fulfillment of his holy commandments? 
Behold, God has created all men, to all He is a loving 
Father, whether they be called Romans or Greeks, 
Egyptians or Parthians, no matter to what tribe of people 
they belong, even if they serve idols and live in sin and 
wrong-doing. But God selected us Israelites from 
amongst all the nations of the earth, He infused His spirit 
into us, and sanctified us with His commandments. The 
jewish state is dissolved, the house of our God is de- 
stroyed by fire, no sacrificial victim any longer atones 
for our iniquities, and the prophetic spirit has departed 
from Israel. Only the Law has remained to us, and it 
will remain with us for ever. That it may be preserved 
for all coming generations in its purity, sanctity, and per- 
fection, that is the task of the rabbis. Who knows what 
times we are to meet, to what dangers we shall be ex- 
posed! Precautions must, therefore, be taken that the 
Torah be not forgotten, that Israel be not robbed of its 
great treasure. When I was still a small child, I often 


AKIBA AND RACHEL 29 


heard the words of great and pious men, who visited at 
my father’s house in Jerusalem; ofttimes, I heard them 
speak of the dangers which threaten Israel, and assert 
that it is necessary to bind the tradition, which goes back 
in an uninterrupted line to the revelation at Mt. Sinai, 
so closely to the holy written Word, and to support it 
thereby that these sacred traditions may never be for- 
gotten. Oh, Akiba, if you would dedicate yourself to 
this task, you could become a benefactor of your people 
ior all time. God has wonderfully endowed you, has 
granted you spirit, mental keenness, and great will-power. 
Leave the herds of my father, and become a shepherd 
of my people!” 

“You have too high an opinion of me, mistress,” 
answered Akiba. “How could I begin to learn now, 
after having passed the years of my childhood and youth 
in ignorance?” 

“You can do whatever you wish,” replied Rachel; 
“I have often enough observed you, since you entered 
the house of my father. Great is your industry, inflexible 
your perseverance, and, in intellectual abilities, you over- 
tower all the men whom I have known. You need only 
to wish, and you will attain even the seemingly impos- 
sible. Go and learn, and you will some day become a 
great man in Israel!” 

“If I should devote myself to study,” said Akiba 
thoughtfully, “I should have to live for it entirely; I 
should, then, have to give up my lucrative position. What 
reward do you offer me in its place?” 

“Glory and honor and distinction in this world 
and eternal bliss in the coming world!” 

“With all these beautiful things,” said Akiba, smil- 
ing, “one cannot satisfy one’s hunger.” 


IV. 
THE PROPOSAL 


Although Akiba had rejected the plea of the daugh- 
ter of his master, yet the earnest words of the young 
girl did not pass over his head unheeded. They pene- 
trated and kindled his heart, and occupied all his 
thoughts. A new cycle of ideas was opened up to him, 
and all the things of daily life and of the activity of his 
calling, which had hitherto seemed to him of supreme 
importance, were pushed into the background before the 
thrilling glimpse into the character of his people which 
Rachel had granted him. To be sure, he did not neglect 
his duties, but he was no longer heart and soul in the 
performance of them. Previously he had lived for the 
day, with no further care than that of saving a small 
sum for himself, in order to lease a little estate and to 
be able to manage it independently. Now this exclusive 
self-exhaustion in the needs of earthly life seemed to 
him petty, and no longer proportionate to the powerful 
intellectual stirrings which he felt within him. On the 
cther hand, he uttered his daily prayers with greater 
devotion than before, and performed his religious duties 
with closer attention. Soon it became clear to him that 
his knowledge was insufficient even for a proper under- 
standing of the commandments and for the careful ob- 
servance of the sacred precepts. Once, to his very keen 
annoyance, he had heard of the utterance of one of the 
rabbis to the effect that the ignorant man cannot 
be truly pious. He had seen therein a piece cf self- 


30 


THE PROPOSAL 31 


conceit, and had hated the rabbis the more. Now 
he was beginning to realize that piety must be not only 
an activity of the sentiments, but also a product of 
mature thought. Many questions arose in him, which he 
was not able to answer, and an ardent longing to develop 
his mind took possession of him. 


Rachel, too, was seized with an unrest hitherto for- 
eign to her. The young man whom she was so eagerly 
striving to win over to the study of the Holy Law had 
not remained indifferent to her heart. To be sure, she 
sought to convince herself that it was solely the love 
for her people which actuated her to the step which she 
had taken; but when she closed her eyes, there stood 
before her the tall, noble figure of Akiba. She believed 
that she was gazing into his flashing eye, reading his 
thoughts upon his lofty brow; she saw him as he, like a 
king, issued his commands to the servants of her father. 


Behind the house of Kalba Sabua, there was a garden 
which was watered by one of the many streams which 
flowed into Lake Gennesareth. One beautiful summer 
inorning, Rachel wandered into the open country, in 
order to obtain relief for her depressed spirits. She had, 
at an early age, lost her mother; she possessed neither 
brother nor sister ; among the maid-servants of her father, 
too, there was no one to whom she could attach herself 
intimately ; her old nurse, who had reared her, had died 
the previous year; of the friends of her childhood some 
had perished at the destruction of Jerusalem, others had 
been sold by the Romans into slavery, or had fled far 
into the interior. Thus, Rachel had only herself; her 
father she could not make her confidant. Kalba Sabua 
had to endure many trials; his spirit had been embit- 


32 AKIBA 


tered, and he was inaccessible to the tender emotions 
of the heart. 

Lost in deep thought, Rachel strode along the bank 
of the stream, moving further in the direction of its 
source in the hills. She had long since left behind the 
garden of her father’s house, and she was wandering 
over jagged rocks, amidst which the stream laboriously 
wound its way. And so she came to a bench shaded by 
olive trees, which the servants had prepared for her out 
of turf; there she sat down and looked at the water, as 
it foamed over the rocks in a seething cascade. 

Suddenly Akiba stood before her. 


“Pardon me, mistress,” he said, “that I disturb your 
solitude. But it was you yourself who stirred up ques- 
tions in me, the answers of which I seek in vain, and, 
therefore, I should like to ask you to explain to me 
several riddles the solution of which I cannot find. I have 
pondered over your words, over all that you said concern- 
ing the fate of our people. Pray, tell me why Israel, 
amongst all the nations of the earth, alone must suffer 
and endure so much?” 

“My friend,” replied the girl, “the higher and greater 
a man’s task on earth, the more he has to struggle and 
to bear. The stupid and simple-minded man, who does 
rot concern himself with matters which, as he says, have 
no interest for him, generally lives a calm and peaceful 
life. The ambitious man, who makes an effort to share 
in the activities of the community, thereby draws down 
upon his head much hardship and sorrow. Because of 
the fact that the Almighty has raised Israel so high, that 
He has chosen it from all the nations of the earth, that 
He has made it His people, the high-priest of the great 
family of nations, God has plunged it into incessant 


THE PROPOSAL 33 


struggle; wherever there is a combat for a lofty prize, 
Israel must participate. There are only a few peoples 
who raise themselves above the level of the others and 
place their foot upon the neck of the nations. The in- 
dividual generations grow, become great, attain full 
bloom, and then wither. In each of these efflorescences 
‘of nations, Israel has been permitted to share. To be 
sure, it had to take into the bargain misery and suffering 
of every description ; ofttimes it was hurled to the ground 
and over its back the ploughman drove long furrows. 
But God has always raised us again, and has not surren- 
dered us to annihilation. He has never punished us as 
He punished our persecutors, nor as He overwhelmed 
our oppressors; even though we must suffer more than 
other nations, yet God has, at the same time, endowed 
us with the strength to bear pain, to endure sorrows.” 
“You resemble a divinely inspired prophetess, mis- 
tress! Nothing seems concealed from you. And now, 
solve for me another enigma, which has ceaselessly oc- 
cupied my mind for several days. We must believe that 
God knows everything beforehand. How can we, if 
God is conscious of all our actions at their very outset, 
form the free determination to do the good and avoid the 
evil, how can we be held responsible for our deeds, which 
spring from necessity and not from our own free will?” 
“You ask me that, Akiba, me an ignorant girl? Go 
forth and learn, and the riddles of the Divine control 
of the universe will become clear!” 
“Does the Torah truly offer such knowledge?” 
“Look yonder, Akiba. The stream rushes by. 
Mighty rocks endeavor to bar its course, but it whirls 
upon them, is dashed into spray, spurts into the air, and 
becomes dissolved into countless drops. But the drops 


34 AKIBA 


gather together again, and placidly the stream continues 
its course, until it encounters new obstacles, which it 
likewise overcomes. Thus it goes inexorably to meet its 
destiny in the broad bosom of the sea. And now observe 
the rocks, the huge, imposing cliffs. Already they are 
polished, pierced, and perforated by the force of the 
weak drops of water. Our people resembles this stream, 
when it is filled with the spirit of the divine teachings. 
The hostile nations, like towering cliffs, oppose it; with- 
out swerving, it pursues its path, which Divine Providence 
marked out for it. The rocks cannot hinder it, they are 
shattered and perforated by the force of the apparently 
weak drops of water, as it is written: ‘Water hollows 
the rocks.’ ” 


“Is that truly in the Holy Scriptures?” 

“Job, the great sufferer, says these words!” 

“Wonderful! Such wisdom is in the Torah?” 

“In the Torah which you scorn, to which you ought 
to dedicate the entire power of your spirit.” 

“Tell me only one thing, mistress: why did the 
great misfortune, the destruction of the Holy Temple. 
the overthrow of the Jewish state, have to break in 
upon us just in our days? Why must we have to endure 
all this, why were we not born in an age of happiness 
and rejoicing, why must we suffer for the sins of our 
fathers ?” 

“T can only repeat to you: ‘Go forth and learn.’ 
But the fate of our people teaches us that also the un- 
learned man can understand much of the mysterious 
ways of Divine Providence. When God, in days of yore, 
made the covenant with our father Abraham, he warned 
him even then: ‘Your descendants will be strangers in 
a land which does not belong to them, and they will be 


THEPRROPOSAL 35 


afflicted for four hundred years.’ And now, consider, 
what crime had those men committed who were born, 
grew up, and died, during the slavery in Egypt, those 
who never beheld the light of freedom? Yet, they, too, 
were a necessary link in the chain of events; their 
children received the Torah at Sinai, their grand-children 
took possession of the Promised Land. Does not the 
life of those who were born in slavery appear to us 
miserable and joyless? They could scarcely rest from 
their hard labors, their new-born sons were constantly 
threatened with death. Nevertheless, the all merciful 
God adorned even the life of these unfortunates with a 
rich measure of joys. It was the women, the noble, de- 
vout women of Israel, who set themselves the task o1 
gratifying their severely-tested husbands. They despised 
the Egyptian task-masters, and clung with inflexible 
faithfulness to their enslaved husbands. For them they 
adorned themselves in their fairest raiment, for them 
they lived, nor did they lose courage and joyous hope 
even when the henchmen of the tyrant robbed them of 
their children, in order to drown them in the Nile. As, 
in those days, domestic happiness and sincere love be- 
tween man and wife preserved Israel upright and steeled 
and strengthened him, so it remained in all periods of dis- 
tress and danger. In our own day, too, love will awake at 
cur gates and teach us to set fortitude and perseverance 
against all sufferings.” 


“If I could find a wife who would stand faithfully 
and lovingly at my side, I should not be concerned about 
the need for daily bread. I should devote myself gladly 
and willingly to the study of the Torah, even though I 
did not know whence I was to obtain food and drink and 


36 AKIBA 


clothing. But this wife would have to be one such as 
you, mistress ; and I do not dare to raise my eyes to you.” 

“Tf I knew that you would one day become a teacher 
in Israel—I should not reject your suit.” 

“You set my goal very high.” 

“I should not reject your suit if you would but 
promise me to dedicate yourself to the study of the Holy 
Law, whether or not you attain that goal.” 


„ 





“Rachel, you would 
He sought to grasp her hand, but she withdrew it. 
“Speak to my father,” she said and hastened away. 


V. 
THE CHALLENGE 


Akiba stood as though paralyzed; a feeling of happi- 
ness had overtaken him, such as he had never before ex- 
perienced. Rachel, the beautiful, noble Rachel, whom, 
all unconsciously, he had loved from the very first 
moment that he had perceived her, was willing to become 
his wife. The aristocratic, wealthy, highly-cultured 
daughter of his master wished to descend to him, the poor 
shepherd! Even his dreams had not ventured so lofty 
a flight; he would have liked to shout so loud for joy 
that the distant mountains would re-echo the rapture 
of his soul! 


And so he stood there, glancing over the blossoming 
landscape with transfigured eye. Everything that he saw 
belonged to the wealthy Kalba Sabua, and it was to 
become his property, the property of a hitherto needy, 
impecunious man! In the distance were pasturing the 
sheep, the oxen, the horses, and the asses, in great num- 
ber, a princely fortune. And all that was to belong to 
him in the future! Yet these treasures were but scant and 
insignificant in comparison with the beautiful, majestic 
maiden who had selected him, who desired to raise him 
to her! 


But, at this thought, a drop of wormwood fell into 
his cup of joy. It appeared to him unworthy of himself 
that he should be indebted solely and alone to his future 
wife for riches and exalted rank. 


37 


38 AKIBA 


“Tf you were poor,” he said to himself, “and I 
could raise you to me, and could lay at your feet all the 
goods of this earth, I should feel far happier. Then, 
too, I should not have the difficult task of asking your 
father for your hand. How can I dare approach him 
with such a proposal! He will surely consider it a sign 
of insanity, that I, his servant, a poor, unlearned shep- 
herd, have the audacity to demand in marriage his only 
child. He will drive me out of his service and will 
wish to marry his daughter as speedily as possible to an- 
other who will appear worthier to him. And yet it must 
be done. Help me, all-merciful God, to obtain the hand 
of my Rachel, and I vow to Thee, with a solemn oath, 
that my entire future life will be devoted only to Thee, 
to Thy Service, and to the study of Thy Divine 
teachings.” 


Akiba was much too dutiful a servant to neglect 
the service of his master because of his dream of love. 
He returned to his labor, and sought to preserve the inter- 
ests of his master in all directions; no servant, no maid, 
dared yield to idleness, or even to commit any misde- 
meanor. Akiba was everywhere, and nothing escaped his 
attentive eye. The herds flourished under his direction, 
and his master’s wealth increased visibly. Thus the days 
and weeks passed by. He did not again speak to Rachel, 
but he was happy when he saw her from afar, when he 
felt her eye lovingly upon him. He had not yet dared 
to approach his master and to lay before him the request 
which must appear to the latter as a stroke of boldness 
passing all bounds. 


One day, Kalba Sabua said to him: “Akiba, I am 
contented with you; you exert yourself in my service, 


THE CHALLENGE ER 


and my possessions prosper under your management. 
But you have not yet told me what reward you demand 
for your services.” 

Akiba trembled; at last the moment had come in 
which he must lay his feelings before his master. He 
summoned up all his courage and spoke: “Master, you 
put this question to me once before. Just at that moment 
your daughter entered, and when I saw her, I thought in 
my heart: ‘If I could but utter the words which our 
father Jacob spoke, “I wish to serve you seven years 
for your daughter Rachel!”’ Now, O master, I should 
like to proffer this same request, but in a different form. 
Release me from your service, that I, in accordance with 
the wish of your daughter, may devote myself to the 
study of the Torah; for, under this condition, your 
daughter has promised to become my wife.” 

Kalba Sabua believed that he had heard incorrectly ; 
he looked at the young man compassionately and said: 

“I do not understand you, Akiba. Did, perhaps, 
a demon appear to you in the form of my daughter, and 
mirror before you things which do not at all belong to 
the realm of possibility ?” 

“I understand very well,’ answered Akiba, “that 
what I say must seem to you an unjustifiable audacity, 
and I should not have ventured to approach you with 
such a request, had Rachel not demanded it.” 

Kalba Sabua opened the door of the chamber, and 
bade a servant summon his daughter. 

It was not long before Rachel appeared. With 
firm step she approached her father, grasped his hand, 
kissed it, and said: 

“You have summoned me, father ?” 


40 AKIBA 


“My beloved child,” said Kalba Sabua, “you have 
always been to me an obedient and loving daughter; I 
have never needed commands and prohibitions with you; 
my wishes have always been yours. When Papus ap- 
peared and wished to sue for your hand, he pleased 
neither you nor me, and I sent him away without even 
first asking you; for I knew that you would never have 
wished to become his wife.” 


“I know it, my father,’ answered Rachel. “You 
have always been so kind and loving to me that it has 
been a joy to me to obey you.” 

“For that reason, I cannot believe, my child, the 
words of this man; he asserts that you challenged him 
to sue for your hand with me. I do not wish to speak of 
the fact that he is poor and of heathen descent; but he is 
an ignoramus, and you, my daughter, always had the 
desire to become the wife of a man who has drunk from 
the living springs of the Divine teachings.” 

“Hear me, my father! The spirit of this man is an 
unusual one. Akiba has promised me to consecrate all 
his days and nights to the study of sacred lore. With 
his intelligent gifts, he will surpass the great men of 
Israel and will become of the foremost of them. To gain 
him for the sublime task of our people, I betrothed my- 
self to him.” 

“Foolish child,” said Kalba Sabua, “will the man 
be able to make up what the boy neglected to learn? 
And even if he does, do you think that he would fulfill 
his promise? ‘Under three things,’ says the wise King 
Solomon, ‘does the earth tremble, and one is under the 
servant who becomes a master.’ This man strives to 
win you for the sake of your wealth, and once he is rich, 
he will only wish to enjoy your possessions.” 


THE CHALLENGE AL 


“You judge me falsely,’ said Akiba with modest 
demeanor. “I love your noble daughter, and should es- 
teem myself fortunate, if she were as needy as I.” 

“If she were needy,” replied Kalba Sabua, “would 
you not have to work hard, in order to support your wife 
and the children who would be born to you? Would 
you then have time to busy yourself with the Torah?” 

“If I were poor,” answered Rachel, in place of him 
to whom the question had been put, “I should toil with 
my hands in order to support my family while my 
husband devoted himself, without disturbance, to his 
sacred calling.” 

“You speak thus, thoughtless child,’ responded Kalba 
Sabua, “because you do not know poverty and the tor- 
ment and anxiety of poverty. You have never experi- 
enced what it means to be hungry and to lack the 
nourishment necessary to still gnawing hunger.” 

“Though I have never experienced it, my father, I 
do not fear it. If I could succeed in contributing to the 
rescue and preservation of my sorely threatened people, 
I should be satisfied to eat nothing but dry bread and to 
sleep on the bare floor. You, too, my father, love our 
holy people ardently. You sacrificed a large part of your 
fortune in order to provide besieged Jerusalem with food. 
Your provisions were destroyed by fire. But I should 
like to save for my people its sacred treasures, which no 
fire can devour, which are, themselves, a heavenly fire, 
shedding warmth and light through thousands of years. 
It did not take me long to appreciate the spirit of your 
servant. .His understanding is powerful and penetrat- 
ing, capable of fathoming the depths of the Divine Law 
and of taking into himself its entire vast realm. He will 
be a blessing to our people, as no other man on earth; 


42 AKIBA 


he will become the teacher of our people and will bring 
to realization the promise: ‘All Thy sons will be scholars 
of the Lord, and the fulness of peace will be bestowed 
upon Thy children.’ ” 


Rachel had spoken as an inspired seer, and Akiba’s 
eyes, overflowing with blissful rapture, were fixed on 
her. Yes, he felt sure, for the sake of this girl he was 
able to strive for and to attain the summit. But Kalba 
Sabua said: 


“I do not comprehend your enthusiasm, which 
borders on raving. How can you, foolish child, foretell 
that this ignorant fellow will one day become a great 
teacher? Therefore, it is my duty to think and to 
decide for you. You, Akiba, will leave my house this 
very day, and you, Rachel, will renounce completely the 
idea of becoming this man’s wife. I shall journey to 
Jabneh, and seek a son-in-law for myself among the 
pupils of the great Rabbi Jochanan ben Zakkai.” 


“O my father,” exclaimed Rachel, stretching out her 
hands in supplication, “I have given this man my word, 
and I shall keep it: Never will I become the wife of 
another.” 

Kalba Sabua knew his daughter, and realized that 
she was speaking the truth; consequently anger over- 
powered him, and he burst out: 

“Then know that if you do not comply with my 
wishes, you have ceased to be my daughter. If you 
throw yourself upon the neck of this beggar, then you, 
too, shall learn how bitter the cup of poverty tastes. 
Flear me and pay attention to my vow: no penny will 
you receive of all that is mine. You will be permitted 
to take nothing with you from my house but the clothes 


THE CHALLENGE 43 


which you are wearing. You may go to beg with the 
paupers and to ask alms at the gates of compassionate 
people. Now choose between him and me.” 

“My father,” said Rachel anxiously, “God is my 
witness that I am deeply sorry to have excited your in- 
dignation. I forfeit lightly your riches; I should not 
like to dispense with your paternal love.” 

“You hold to your determination ?” 

“T cannot do otherwise.” 

“Then go with this man: you are no longer my 
daughter: you have forfeited my love; it is sufficient 
that I do not utter a curse and heap maledictions upon 
your stubborn head.” 


VI. 
THE SACRIFICE 


In the little city of Gimso in the neighborhood of 
Lydda, there lived and taught one of the most prominent 
sages of Israel; his name was Nachum, Nachum of 
Gimso, or, as it was later pronounced, Gamzu, for 
Nachum’s motto, in everything that happened to him, was 
“Gam zu le-toba!” that is, “This also is for the best!” 
Nachum had the unshakable confidence that everything 
which Almighty God sends to man is for his best, how- 
ever evil it may appear to us. 


Nachum had just concluded his lecture and dismissed 
his pupils, when a poorly clad young woman entered. 
“Pardon me, Rabbi,” she said, “that I dare’to appear 
before you; but my husband is not yet accustomed to 
intercourse with the sages; therefore, I come to ask 
you to receive him into the circle of your disciples.” 

“You seem familiar to me, my daughter,’ answered 
the Rabbi. “What is your name?” 

“I am called Rachel; Kalba Sabua is my father.” 
Nachum started back in amazement. 

“What!” he cried, “has your father Wlosterne 
fortune?” 

“By no means,” responded Rachel, “my father is 
still in possession of his riches, but he has banished 


„ 


Tie. 


“Unfortunate woman, what crime have you com- 
initted °”” 
44 


THE SACRIFICE 45 


“I have chosen as my husband one of his servants, 
under the condition that he dedicate himself to the study 
of the Torah. This, my choice, did not meet with the 
approval of my father, and he drove me from his house. 
My husband will fulfill the promise that he gave to me, 
and for this reason I have come, Rabbi, to ask you to 
show him the paths which lead to the sanctuary of the 
Divine teachings.” 

“Wherewith do you expect to live and to obtain 
the most urgent necessities, if your father closes tight 
his hand and your husband devotes himself to study?” 

“I sold,” replied Rachel, “the costly garments and 
ornaments which I was wearing when I left my father’s 
house. With that, we have acquired a little hut and a 
meagre supply of furnishings. From now on I shall 
support myself and my husband by the toil of my hands.” 

Full of admiration, Nachum gazed at the beautiful 
young woman who had been reared in wealth and lux- 
ury. 

“You are a heroine, my daughter,” he said, “and 
deserve that your husband should some day become 
a great teacher in Israel. Your spirit of sacrifice 
will be lauded even after thousands of years, and you 
will serve as a model and a pattern to all the daughters 
of Israel. Bring your husband to me, and I shall see 
what I can do for him.” 

Rachel departed and soon returned with Akiba. 
“What have you already learned?” the Rabbi asked him. 

“I have learned,’ answered Akiba, “to cultivate 
fields, to attend to vineyards, to take care of orchards, 
to watch the herds, and to do everything that husbandry 
demands. But scholarly knowledge has remained foreign 
to me. I can neither read nor write.” 


46 AKIBA 


“This, too, is for the best,” replied the Rabbi. “To 
be sure, it will be difficult for you to follow my dis- 
courses, which are based upon the Holy Scriptures. First 
of all, you must learn to read and write. I shall keep 
you here now and teach you the letters at once.” 

“Many thanks, Rabbi,” said Rachel. “Praised be 
God that my husband has found so amiable and kindly 
a master. But I must go home and be industrious.” 

And she went; arrived at her wretched hut, she 
seated herself at the spinning wheel and spun with un- 
disturbed diligence in order to gain means of subsistence 
for the coming day. 

When twilight began to fall, she set the table and 
kindled the lamp. The door opened, and Akiba entered. 

“Greetings, life of my life!” he called to her. She 
hastened to meet him, and embraced and kissed him. 
Then they washed their hands, and sat down to their 
scant meal. 

“Well, my beloved husband,” said Rachel after 
Akiba had appeased his hunger, “have you already 
learned something ?” | 

“I have learned to read and write the letters of the 
alphabet,” answered Akiba. “That is a teacher with 
whom it is a joy to learn; he also taught me the num- 
erical value of the letters, and answered every one of 
my rather foolish questions with the greatest love and 
friendliness. When I had mastered the alphabet, I was 
permitted to read in the Holy Scriptures. ‘My son,’ 
said the Rabbi, ‘if anything should appear striking to 
you, ask without hesitation.” And immediately I asked 
him, ‘Why does the Torah begin with Beth? The Beth 
has only a small numerical value! The Torah should 
begin with the Taw; that has the highest value of all 


THE SACRIFICE 47 


the letters, and the word Torah begins with it!’ Then 
said the Rabbi: ‘Your question is a just one, my son. 
Hear what reply the sages make to it. The twenty-two 
letters of the alphabet contain all wisdom, and the whole 
Torah is compiled from them. God formed them in script 
of fire, and when God was about to create the world, 
they surrounded His holy throne, and each letter im- 
plored the Almighty that it should be chosen as the first 
in the creation of the universe and in the writing down 
of the Torah. First the Taw stepped forward and 
said: “To me belongs the precedence, because I have the 
highest numerical value and because the word Torah 
begins with me.’ But God rejected the Taw, because it 
was destined, in the days of the prophet Ezekiel, to be 
branded as a stigma upon the sinful man who had been 
sentenced to death. The Shin stepped forward, and it, 
too, was rejected because the word ‘Sheker’, ‘False- 
hood,’ begins with it. Then the Resh demanded the pref- 
erence, but it was refused because it means ‘Ra,’ ‘Evil’; 
and so they all came, and were turned aside, until the 
Beth approached and said: ‘Almighty God, may it be 
Thy will to create the world with me; for I am the 
first letter of the sentence: “Blessed be God forever.” ’ 
And God answered: ‘Blessed be he who comes in the 
name of the Lord!’ And God honored the request of the 
Beth, and created the universe with it, as it is said: 
‘Bereshith bara Elohim’ Mournfully the Aleph had 
withdrawn; it had not been given am opportunity to utter 
its wish. Then the Holy One, Blessed be He, called to 
Him, and said: ‘Aleph, why are you silent? And the 
Aleph replied: ‘How can I venture to speak, since I 
am only one, and all the other letters have a higher 
value than I” And God said: ‘Fear not; you shall be 


48 AKIBA 


the first among them all and, like a king, shall take pre- 
cedence over them. You are one; I too am One, and the 
Torah is one, and when I shall reveal myself to my 
people on Mount Sinai, I shall begin the revelation with 
you in these words: “Anochi’—‘I am the Lord, thy 
Gods 


Rachel listened to her husband in astonishment. 
When at last he became silent, she sprang up, embraced 
him warmly, and said: 


“My beloved husband, I was not deceived in you. 
You will bring to realization all the high and beautiful 
hopes which I have placed in you. You will one day be 
a revered teacher in Israel.” 

Akiba now journeyed daily to Gimso, in order to en- 
joy the instruction of his wise master. Nachum soon 
became very fond of the eager scholar, and sought 
in every way possible to facilitate the study of the 
Divine teachings. It was a large circle of young men 
which had assembled about Nachum. Akiba was the 
eldest and most ignorant of them; the youngest of all 
was named Ishmael. He was descended from an aristo- 
cratic priestly family, and had been a very small child 
when the Holy Temple was destroyed. The boy was dis- 
tinguished for remarkable beauty ; for this reason, he was 
taken prisoner by the enemies, and sent to Rome. In the 
capital of the conqueror, he was thrown into prison. One 
day, Rabbi Joshua ben Chananiah came to Rome, and his 
path led him past the prison. He saw the handsome Jew- 
ish boy whose eye looked so sad and whose face was fram- 
ed by gleaming black locks. Rabbi Joshua exclaimed aloud 
in Hebrew: “Who hath given Jacob for plundering and 
Israel as a prey to robbers?’ And immediately the cap- 
tive boy replied: “Is it not God, against whom we have 


THE SARCIFICE 49 


sinned? For they did not wish to walk in his ways nor 
to hearken to his teachings.” “In sooth,’ said Rabbi 
Joshua, “this boy will some day be a great man. I shall 
not rest until I have released him for all the money that 
may be demanded for him.” And he did as he had spok- 
en. To be sure, the Romans were very unwilling to give 
up the handsome boy, and an exorbitant sum was de- 
manded for him. But Rabbi Joshua did not rest until he 
had collected the money amongst his friends in Rome. 
Then he set free the gracious youth and took him along 
to Judea. Here he entrusted him to the guardianship of 
Nachum of Gimso, who instructed him in the Torah. 
Now Ishmael had become a young man, the constant 
boast of his teacher. To him, the much younger of the 
two, Akiba attached himself, and a close bond of friend- 
ship united the pair for the remainder of their lives. 


While Akiba studied with ceaseless diligence, Rachel 
labored no less industriously to procure the bare subsist- 
ence with which she and her husband contented them- 
selves. In vain had she endeavored to conciliate her 
father ; the latter remained stern and inexorable, and so 
Rachel, reared in the lap of prosperity, was compelled 
not only to toil vigorously, but even sometimes to deny 
herself the most necessary articles, for it was a question 
not only of gaining the needs of life but also of accum- 
ulating some savings for the period, soon to come, when 
she looked forward to a joyful event. Her courage and 
her activity succeeded here as well. Already she had 
saved a modest little sum, when an incident occurred 
_ which robbed her of it. 


VII. 
IN POVERTY 


The little village in which the clay hut of Akiba 
stood was called Korchah; for that reason, probably, and 
not, as others think, because, in later years, he became 
bald, did his friends call him “Koreach” (for that reason, 
too, his son was called “Ben Korchah”). 


It was a low, wretched hut which Akiba and his wife 
inhabited, composed of only two rooms, one of which 
served as a living room and a bed-chamber, whilst the 
other was used by Rachel as the kitchen and by Akiba 
as a study. The young husband and wife possessed not 
even a bed; they slept upon straw, and when, in the 
morning, Rachel removed the loose blades from her hair, 
it grieved Akiba that she who had been reared in wealth 
and abundance must be subjected to such privation. But 
there were still needier people. In Korchah, there lived 
aman named Elijah. He had broken a limb at his work, 
and had been lying for weeks on the sick-bed ; everything 
that he owned had already been sold; then, to fill up the 
measure of misery, his wife was delivered of a male 
child. So the two, husband and wife, lay there, sick and 
helpless. Once, when Akiba, towards evening, was re- 
turning home from Gimso, he heard the weeping and 
wailing of Elijah in the hut. He entered and looked the 
misery full in the face. Saddened he went home. 


“Ah,” he said to his wife, “if I had money, how well 
I could use it now.” 


50 


IN POVERTY 51 


And he recounted the need and suffering which 
reigned in the hut of Elijah. Then Rachel drew from her 
garment a purse containing a number of silver coins and 
handed it to her husband. 


“Behold here,” she said, “what I have saved from 
the toil of my hands for the time which will soon ap- 
proach, and during which I shall not be able to labor. 
Take this money and carry it to the hut of the wretched 
Elijah. God will help us in some other way.” 


“My noble wife,” said Akiba, “not only have you 
made the very greatest sacrifice, in order to gain me for 
the study of the Torah, not only do you, the daughter of 
the wealthy Kalba Sabua, impose renunciations upon 
yourself, but you also rob yourself of your hoard of 
pennies, in order to alleviate the pain of others. Your 
trust in God is as great as your love for the Torah, and 
your compassion for the suffering of others makes you 
forget your own distress! Oh, I am rich to possess such 
a wife; I do not envy the Roman Emperor his treasures! 
But if God should ever bestow upon me money and 
property, you shall walk abroad adorned as a princess, 
and, in memory of this hour, a golden diadem shall orna- 
ment your brow, a diadem into which the most cunning 
artificer shall engrave the image of the holy city of Jeru- 
salem.” 

“Enthusiast!” answered Rachel, smiling. “Now go 
and bring the eagerly-awaited assistance to the suffering 
pair.” 

Akiba went. With winged feet he hastened to the 
hut of the poverty-stricken Elijah, and brought him 
Rachel’s savings. Then he requested a neighbor to make 
the necessary purchases and to provide the unfortunates 
with food and drink and whatever else they might need. 


52 AKIBA 


The inhabitants of Korchah were poor, and could help 
neither with money nor with food, but they were ready 
to render service, and, now that funds were to be had, 
they willingly undertook to procure all that was lacking. 

It was a joy to see how refreshed the wretched, 
starving people were, how they both brightened up under 
the attention of their self-appointed nurses. They greet- 
ed Akiba as their rescuing angel. But he waived aside 
their gratitude. 


“Not to me are you indebted,” he said, “but to the 
noble woman whom I am so fortunate to call my wife. 
She earned the money with her own hands, and saved 
it up, penny by penny. It is, to be sure, only a little; 
but it will suffice for the next few days, and God will 
help thereafter.” 


On the next day, Akiba approached his teacher, and 
asked him for permission to remain absent from the 
1ouse of instruction for several hours of the day. 

“Hitherto,” he said, “my wife has supported me, and 
procured the household expenses, so that I might devote 
myself, undisturbed, to study. But now she will not be 
able to work for some time. And so I must set my 
mind to earning as much as we need. But I shall not on 
that account pursue my studies any the less eagerly; and 
I shall make use of a large part of the night.” 

“Allow me,” replied Nachum, “to assist you from 
my belongings: I am well-to-do, and it is easy for me 
to provide you with enough to support yourself and your 
family.” 

“Far be it from me,” responded Akiba, “to accept 
gifts, as long as my arm is strong enough to earn my 
daily bread; I should thereby only be robbing others, who 
are poor and sick and unable to care for themselves. 


IN POVERTY 53 


Rabbi, there is in my village a needy man, Elijah by 
name: he has been lying for weeks on the sick-bed, for 
he has a broken limb; and yesterday his wife gave birth 
to a boy. If you will look after these wretched persons, 
Rabbi, you will be a savior to them in the time of their 
greatest want. These people are in pressing need of aid, 
not I.” 


“You are a noble soul, Akiba,” said Nachum, and 
extended his hand to his pupil. “May God bless you. 
When such men as you dedicate themselves to the study 
of the Torah, Israel is not orphaned. Go in peace, and 
gain, through the toil of your hands, the needs of your 
household.” 


“My reverend master,” answered Akiba, “your bless- 
ing is worth more to me than thousands of pounds of 
gold and silver.” 

Akiba returned home, and asked Rachel to cease 
her toil and to spare herself, as her condition demanded. 
Then he went into the forest and gathered kindling wood, 
which he split into small pieces, tied together into 
bundles, and sold on the market place at Gimso. A part 
of the earnings he kept for himself. The wood was to 
serve him as a torch, by the light of which he might de- 
vote a portion of the night to study. And so he sat in 
the kitchen upon a foot-stool, holding in one hand a 
burning pine torch, in the other a scroll of the law. He 
had already progressed so far as to be able to read in 
the Torah without the points which serve as vowels. And 
he commenced to read: “In the beginning God created 
the heavens and the earth.” 

He meditated upon what he read, considered every 
letter, and asked himself for what purpose the Holy 
Scriptures employed precisely this letter, this word, this 


54 AKIBA 


mode of expression. And he answered all his own ques- 
tions. Then the observation occurred to him that the 
definite article, “the,” was superfluous in this first sen- 
tence, in both instances; it might just as correctly have 
read: “In the beginning God created heaven and earth.” 
Long did he ruminate on this, and he was so lost in 
thought that he did not notice that the little piece of 
kindling wood had burned down until the fire reached 
his hand and the wound pained him. He then extin- 
guished the flame and rolled up the scroll, saying: “I 
can ponder also in the dark, and, in this way, can save 
fire.’ Thus he sat in the dark room, thinking and search- 
ing. But at last he perceived the cold was overpowering 
him. Consequently, he again kindled a piece of wood, 
saying: “Beloved torch, you not only grant me food and 
drink, you not only furnish me with light whereby to 
study, but you also keep warm my body and restrain me 
from falling asleep; for, if I should fall asleep, the benefi- 
cent fire might become harmful to me.” 


And he pondered anew the question which he had 
asked himself. Finally he believed he had found the 
answer. ; 


“Tf,” he said, “the Holy Scriptures had written: ‘In 
the beginning God created heaven and earth,’ people 
might have been mistaken, and might have thought that 
heaven and earth were also deities and had achieved the 
work of creation in company with God. But since the 
Torah adds the article, everyone sees that heaven and 
earth are not creators, but the created.” 


Rejoiced by the solution upon which he had hit, 
Akiba sought his bed in order to gain strength, through 
a few hours’ sleep, for the labor of the next day. 


IN POVERTY 55 


As the first day of toil had provided Akiba the means 
of subsistence for a short time, he concluded, for the 
present, to gather no kindling-wood and again to study 
the Law exclusively. He was anxious, too, to find out 
whether his teacher would recognize his solution of the 
question as the correct one. When he came to Gimso, 
he found his friend Ishmael, whom he informed of the 
results of his meditations. The latter shook his head 
and said: 


“Friend Akiba, you have not busied yourself with 
the word of God as you should. Such an error as you 
suppose, if the Torah had omitted the article, would not 
be possible; for, then, it would have to read: ‘In the 
beginning God, heaven and earth created’ (plural). 
Your question is a proper one, and the Torah, to be sure, 
wishes to indicate something to us through the apparent- 
ly superfluous articles. When God created the world, He 
raised the universe in its totality by means of His crea- 
tive word, and, in the six days of creation, only devel- 
oped what had already been constructed. Therefore, the 
article prefixed to the word ‘heavens’ indicated that God 
created, simultaneously with the heavens, the sun, the 
moon and the stars; at God’s bidding these came into 
being, from the point of view of matter, at the very out- 
set, and were developed and shown their proper posi- 
tions only on the fourth day: the same we are taught by 
the article prefixed to the word ‘earth.’ Trees, plants, and 
the Garden of Eden received tangible form in the very 
beginning, but sprouted, at God’s behest, only on the 
third day. I shall prove to you that this is so. In an- 
other passage, we read: ‘This is the account of the 
creation of heaven and earth, which were created on the 
day when the Lord Eternal formed heaven and earth.’ 


56 AKIBA 


At the creation, the heavens were the first; in the de- 
velopment, however, the earth came first; for the plants . 
blossomed forth on the third day of creation, whilst the 
sun, moon, and stars did not receive their positions until 
the following day.” 

“I thank you, brother Ishmael,’ said Akiba; “the 
next time I shall exert myself to think more correctly 
and to investigate with more diligence.” 

When Akiba returned home that evening, there had 
been born to him a son, to whom he gave the name of 
Joshua. 


v1. 
EI, STORM A'T SEA 


Years sped by. Akiba displayed an industry and a 
zeal for learning which amazed all those who had the 
opportunity of observing him. And when Nachum laid 
before his pupils the words of Jose ben Joezer, “Drink 
diligently the words of the wise,” he set up Akiba as a 
paragon. The latter strove to learn everything that was 
to be learned. When he was in the company of a physi- 
cian, he had himself instructed in medicine and enlight- 
ened concerning the structure of the human body. With 
the intention of learning, he visited mathematicians, as- 
tronomers, and rhetoricians; he had artisans show him 
the expert tricks of their trade, realizing well that every : 
thing deserving to be known would stand him in good 
stead in the study of the sacred lore. 


The years rolled on. Vespasian died; his elder son, 
Titus, the conqueror of Jerusalem and the destroyer of 
the holy Temple, became the absolute ruler of the power- 
ful Roman Empire. The reign of Titus lasted only two 
years. During this brief period, severe strokes of mis- 
fortune overtook Rome. The capital of the Roman Em- 
pire was visited by a terrible conflagration, which raged 
unrestrained for three days and ruined a large part of 
the city. Then a frightful pestilence broke out, during 
which each day, for a long time, ten thousand people 
perished; even more terrifying was the great eruption 
of Vesuvius, which devastated the cities of Campania. 
Everywhere people saw in these horrible blows of for- 


54 


58 AKIBA 


tune punishment which was being dealt to the destroyers 
of the Temple. Titus himself, during the entire time of 
his short reign, was ailing. In Judea, there was current 
a remarkable story concerning the peculiar illness of the 
great Emperor. When Titus, it was told, had finished 
the Judean war, and wished to return to Rome by way 
of the sea, a terrible storm arose, threatening to dash the 
Emperor’s ship to pieces. Titus stood on the deck and 
gazed, with gloomy eye, into the seething, raging sea. 
As the storm grew more and more violent and the mast 
tumbled down with a crash, the destroyer of the Holy 
Temple exclaimed: “Thou, God of the Jews, as Thou 
art now treating me, so didst Thou once treat Pharaoh 
and didst drown him and his army in the waves; it seems 
that Thou hast dominion only over the waters. But on 
land, I am mightier than Thou, for I destroyed Thy city 
and set fire to Thy Temple.” Thus cried out the wanton 
Caesar, and suddenly the storm was appeased, and the 
skilful crew succeeded in reaching the shore. But when 
Titus disembarked at Brundisium, the Almighty sent the 
tiniest of his creatures to punish the ruler of the great 
Roman Empire. A wasp flew up, crawled into one of 
the nostrils of the Caesar and intrenched itself there. The 
wasp grew larger and larger, always gnawing and beat- 
ing at the brain of the tormented man, so that Titus 
never again experienced an hour of peace. Once he went 
by a smithy, while a heavy hammer was falling with a 
loud crash, upon the anvil. At this, the wasp became 
frightened and ceased gnawing and beating. When 
Titus observed this, he commanded that an anvil con- 
tinually be struck by a hammer in his presence. But, 
after thirty days, the insect became accustomed to the 
noise, and began anew his work of destruction. And so 


THES DORM Ee aston 59 


Titus, racked by the most terrible pains, dragged out his 
days, until, after a reign of two years, he died at the 
age of forty. When, after his death, his body was cut 
up, there was found in his head a winged insect of the 
weight of two gold coins. 

When Titus died, the supreme power devolved upon 
his brother, Domitian, who was ten years his junior. 
The Jews resolved to send a deputation to Rome, in order 
to congratulate the new Emperor upon his accession to 
the throne, and to bestow lavish gifts upon him. A col- 
lection was made for this purpose throughout all Judea, 
and a large sum was gathered together, which was con- 
verted into gold and diamonds. These were placed in a 
skillfully wrought, richly adorned jewel-case. But who 
should be the bearer of the gift? The youthful Rabban 
Gamaliel, the scion of the royal family of Hillel, had been 
chosen Prince; but he was still too young to be entrusted 
with so weighty a mission. The choice fell upon Nachum, 
the oldest of the contemporary sages in Israel. Nachum 
willingly and joyously accepted the important errand. 
When he took leave of his pupils, Akiba was deeply 
grieved. 


“My esteemed master,” he said, “must I now dispense 
with your instruction for nine long months?” 

“Accompany me,” answered the Rabbi; “then we 
shall be able even on the journey to study the Torah to- 
gether. In addition, there will be much to learn in the 
capital of the world for one so diligent in the pursuit of 
knowledge as you.” | 

Akıba, highly elated, accepted this proposal of his 
teacher, and took leave of his wife and children—in the 
meantime two more children, a boy named Simeon and 
a girl called Shulamith, had been born to him. Akiba 


60 AKIBA 


joined the deputation which, in addition to Nachum, was 


made up of two other aristocratic Jews, Nicodemus and 
Abuyah. 


In Jaffa, the travelers set sail on the ship that was 
to transport them across the Mediterranean Sea to the 
coasts of Italy. Here, too, Akiba sought to appease his 
hunger for knowledge. Soon he knew the ship from top 
to bottom, could name every one of its parts, and learned 
from both oarsmen and pilot their special craft. He had 
his teacher speak to him of the wonders of the sea and 
of the manifold plants and animals which grow, live, and 
thrive therein. 


“For everything that exists on dry land,” said Na- 
chum, “there is something similar in the bosom of the 
sea; a sea-dog, a sea-lion, a sea-bear, a sea-cat, a sea- 
mouse, a sea-horse, and all the rest; the weasel alone is 
to be found only on dry land, no creature resembling it 
lives in the depths of the sea; for that reason, the dry 
land is also called “Cheled,” which is related to “Chul- 
dah” (weasel). 

“Truly,” replied Akiba, “now, for the first time, I 
understand the words of the psalmist: ‘They that go 
down to the sea in ships, that do business on many waters, 
they see the works of the Eternal and His marvels in 
the, deep. 

And lo! it was as though, through his words, he had 
conjured up the continuation of the psalm. A fearful 
storm arose, and the waves mounted high; they ascended 
to the very skies, they descended far into the abyss; the 
souls of the voyagers despaired; the travelers staggered 
about like drunken men and sought refuge in the hold 
of the ship. Only Akiba remained on deck, in order to 
help the crew. But the latter were trembling because 


THE STORM AT SEA 61 


of the fury of the tempest, and all their wisdom was at 
an end. 


“We must die,” said the ship’s captain with quiver- 
ing lips. 

The oarsmen had dropped the oars, the pilot no 
longer attempted to steer the ship. Horror was painted 
on the faces of all the sailors. An aristocratic Roman, 
who was on board with his wife, had conducted her into 
the hold, and had now come up again. He heard the 
words of the ship’s captain and terror seized upon him. 
Then Akiba began to speak, and his voice drowned out 
the tumult of the storm and the waves: 


“My brothers,” said he, “do not despair! The Al- 
mighty, the Creator of heaven and earth, who set the 
tempest into motion, will also bid it again be silent. In 
the hold is my teacher, a pious, holy man, who is about 
to carry out a mission for the welfare of his people. He 
will not drown in the sea, and for his sake, we, too, shall 
be saved. Let us pray to the Lord of the universe, that 
he bid the storm and the waves of the sea be silent.” 


Thus spoke Akiba; then, raising his hand towards 
Heaven, he exclaimed: 


“Lord of the universe, Creator of heaven, earth, and 
the sea, sole God, all-merciful Father, have mercy on 
TSN, 

All joined in the prayer of Akiba,—the ship’s cap- 
tain and his crew, the pilot and the oarsmen, and even 
the aristocratic Roman. Soon the storm abated and the 
waves began to grow calm again. Joyfully the ship’s 
crew returned to its tasks; but the Roman said to Akiba: 


62 AKIBA 


“Praised be the God of Israel, who has heard your 
prayer. My name is Flavius Clemens; I am closely re- 
lated to the Emperor; if you should need an intercessor 
at Rome, I shall be more than ready to serve you.” 


Several days later, the ship entered the harbor of 
Brundisium; but the Jewish travelers had been attacked 
by seasickness, which did not leave them until they had 
set foot on shore. With tottering steps, they were led 
into the city, where, in an inn, they awaited the end of 
their severe illness. 


IX. 
THE GIFT TO THE EMPEROR 


While the members of the Jewish deputation lay sick 
on their couches and not in complete command of their 
senses, the wife of the inn-keeper inspected the baggage 
of the guests and, to her surprise, found the beautiful, 
skillfully worked jewel-casket which contained the gift 
of homage for the new Emperor. She took it and 
brought it to her husband. The latter opened the case 
and greedily examined its contents. 


“Now we are wealthy,” he said to his wife, “I shall 
take out the treasure and bury it in my garden.” 

“And the casket?” asked his wife, “the exquisite 
case? Shall we not keep that, too?” 


“By no means,” replied the man, “many people know 
that this casket came into our house with the strangers. 
That would make us guilty of high treason. I shall fill 
it with earth, lock it, and put it back again.” 

This was done. When the travelers again felt 
strong enough to resume their journey, Nachum opened 
the casket. It was filled with earth; the gold and the 
diamonds had disappeared. Deep dismay seized the 
members of the Jewish delegation; but Nachum said: 
“That, too, is for the best.” 

Nikodemus, Abuyah and Akiba were for hastening 
to the praetor and having the inn-keeper and his wife 
imprisoned. Nachum, however, said: 

“How can that help us? The people will assert that 
they know nothing about it. They have probably con- 

63 


64 AKIBA 


cealed the treasure in such a way that it will be impos- 
sible to find it. We are strangers in a strange land, and 
will seek justice here in vain. Let us make our way with- 
out delay to Rome and let us give over the casket with 
the contents which it now, through God’s disposition, con- 
tains. The all-merciful God will bring matters to their 
proper conclusion.” 


“Let us,” said Nikodemus, “return to Judea and 
gather new gifts.” 


“Who tells you,” answered Nachum, “that our sec- 
ond journey will prove more successful than the first? 
Does not the same danger threaten us? God, who res- 
cued us from the waves of the sea, will cause the pur- 
pose of our trip to prosper.” 

No one dared to offer further opposition, and they 
set out on the journey. 

After a few days, they arrived in the vicinity of the 
great world-capital. Even at a distance they heard the 
uproar of the tumultuous populace. 

“Only through Israel’s sin,” said Nachum to Akiba, 
“has Edom waxed powerful. Originally, lower Italy was 
an island surrounded by seas. On the day on which 
Solomon married the daughter of the Egyptian king, the 
angel Michael descended from Heaven and plunged a 
reed into the sea. About this, mud accumulated, and so, 
gradually, there appeared the ‘terra firma’ which unites 
lower to upper Italy. When Jeroboam set up the two 
golden calves, one in Dan and one in Beersheba, and said: 
‘These are your Gods, O Israel, who led you out of 
Egypt, the twin brothers, Romulus and Remus, the 
founders of the city of Rome, were born. Their mother 
died at their birth, and a wolf suckled them. When, be- 
cause of Israel’s sin, the prophet Elijak was translated, 


eG aha trove HR OR 65 


Rome attained to power and distinction. The more 
Israel sinned, the stronger and mightier grew Rome. On 
the first of January, it celebrates the feast of Kratesis, 
world-domination, and, therefore, designates this day as 
the first of the year. And now it rules over the major 
portion of the world. It has overthrown Judah, and the 
holy dwelling of our God lies in ruins.” 


The ambassadors arrived in Rome, and were receiv- 
ed in solemn audience by Emperor Domitian. Nachum 
congratulated the Emperor upon his accession to the 
throne, and handed him the gift of the Jews. The Em- 
peror admired the magnificent little coffer. But when 
he opened it and perceived its contents, he started back. 

“The Jews wish to make fun of me,” he cried out. 
“Lead these madmen, who have brought me a coffer full 
of earth, to their death.” 

When Nachum heard the words of the Emperor, he 
said: “This, too, is for the best.” 

The bodyguards of the king hastened up, seized the 
Jews, and led them away. 

One of the grandees of Rome was Flavius Clemens, 
the cousin of the Emperor. 

“All powerful Emperor,” he said, “ruler of the 
world, peer of the gods, permit me to utter a word in 
favor of the Jews. I passed the sea-voyage in the com- 
pany of these Jews, and learned to know them as rational, 
thoughtful men. Would they be so foolish as to mock 
you, the ruler of the world, and to wish to arouse the 
wrath of the mighty lion? When we were crossing the 
sea, a fearful storm arose; the ship threatened to be 
dashed to pieces; I brought Domitilla, my despairing 
wife, into the hold of the ship. When I again ascended 
the deck, I found the ship’s captain and all his crew dis- 


66 | AKIBA 


couraged and ready to die. Then one of the Jews raised 
his hands towards Heaven, and prayed to his God. And, 
behold, the storm was appeased, the waves became calm— 
we were saved. Therefore, O Emperor, permit me to 
express my opinion with regard to this gift of the Jews. 
Their ancestral father was named Abraham. He, with 
a few servants, waged war upon four victorious kings 
and conquered them. The Jews have a tradition that 
Abraham threw a handful of earth in the direction of 
his enemies and, only in this way, overcame them. Per- 
haps the Jews have again found this bit of earth and 
have made you a present of it, more valuable than gold 
and jewels.” 


The Emperor listened attentively to the words of 
his relative. Domitian had not yet earned any laurels 
in war; his father Vespasian had never allowed him to 
take part in military campaigns. It had been prophesied 
to him that Domitian would fall by the sword, and the 
old Emperor had believed so fully in the fulfillment of 
this prophecy that, when his younger son had once at the 
table refused to eat mushrooms, he said to him: “Eat, 
my son, you need have no fear of being poisoned; it is 
steel that will put an end to your life.” Also during the 
short reign of Titus, no opportunity had offered itself 
to Domitian to distinguish himself upon the battlefield. 
But Domitian thirsted after military fame. His most 
ardent desire was to enter Rome in triumph, as his 
father and brother had done. Disturbing reports had 
come in from Germany. The fierce Chatti had made an 
attack upon the Roman province and attempted to take 
possession of the fortress of Moguntiacum (May- 
ence). Domitian had determined to undertake a cam- 
paign against the Chatti, and, as leader of his armies, to 


THE GIFT TO THE EMPEROR 67 


obtain the hotly-desired military glory. If Clemens were 
speaking the truth, the dreaded Germans could be van- 
quished without danger to himself, and the Emperor, 
returning as victor, could enter Rome in triumph and 
assume the title of Germanicus, as conqueror of the 
Germans. 


“Well,” he said, “I shall test whether this earth pos- 
sesses the powers which you attribute to it, Clemens. In 
the meantime, you may take the prisoners under your 
protection until my return from the banks of the Rhine. 
Then I shall take further action concerning them.” 

Clemens immediately visited the prisoners, and in- 
troduced them into his home. Here he received from 
them the promise to remain in Rome, and then granted 
them complete liberty. 


Akiba spent the greater part of the day with his 
teacher Nachum, enjoying his instruction just as much 
as in Gimso. A part of the time he devoted toward mak- 
ing himself familiar with the great metropolis. In Rome, 
already at that time, there was a numerous Jewish com- 
munity, in which were several distinguished men. The 
great sage of the Roman Jews, Theodoros, and friend and 
contemporary of Rabbi Jochanan ben Zakkai, had died 
shortly before this. Akiba tried to make the acquaint- 
ance of as many of this man’s scholars as possible. They 
were in possession of a number of traditions with regard 
to the religious precepts which govern the life of the 
Jews outside of the Holy Land, which Akiba, in his 
overpowering thirst for knowledge, was studying. 
Through intercourse with them, he perfected himself in 
the use of the Latin language to such an extent that he 
soon spoke it correctly and fluently. A Roman Jew, Apella 
by name, accompanied him about the city, and showed 


68 AKIBA 


him its most important edifices. The thermae, the pub- 
lic baths, aroused the stranger’s interest particularly. In 
these baths, three thousand people could bathe simul- 
taneously. Two hundred marble columns adorned the 
building, about which were ranged sixteen hundred stone 
benches. The single baths were called “balnea” and the 
master of the baths the “balneator,” which title frequent- 
ly appears in the Talmud in the abbreviated form of 
“Balan.” Not only was the physical development of man 
cared for in these “thermae,” through the most manifold 
variety of baths,—warm, cold, lukewarm,—hot showers, 
swimming pools, and so on, as well as by means of large 
spaces for physical exercises, but attention, in the very 
highest degree, was paid also to the training of the mind. 
Orators, philosophers, poets and other scholars had their 
own lecture halls in these thermae, and in case of storm, 
in covered rooms. Charming pleasure-groves, walks 
planted with tall, majestic plane-trees, made this institute 
a veritable Elysium. Consideration was shown to every 
age and to every individual characteristic; each one 
found here what he needed for his bodily and spiritual 
development. Here were to be seen large open places 
(Ephebea) within the wide circle which the thermae de- 
scribed, upon which boys, through suitable physical ex- 
ercises, prepared themselves to become capable and 
powerful men and doughty warriors, tested their skill 
in foot-races and wrestling-bouts, and practiced the hurl- 
ing of the discus. Not far from these places were to be 
observed pools (Piscinae) in which swimmers were en- 
joying themselves. At another part of the thermae, the 
philosophers and thinkers, scholars and artists, of that 
period were assembled. Amid shady plane-trees and the 


op Gi POR GH hE MPEROR 69 


ethereal fragrance of flowers, the mind, to the accom- 
paniment of the plashing of fountains, was spurred on 
to meditation, and the soul nobly exercised. Here one 
heard learned discussions from the philosophers, and 
poets declaimed their verses, which were received by the 
audience with admiration. And not infrequently, satir- 
ists lashed their audience with biting addresses. Others, 
again, went into the libraries, in order to gain nourish- 
ment for their minds in silent solitude. By way of broad 
alleys of plane-trees, one could pass from this scene of 
studiousness, which usually lay toward the north, to the 
exercise grounds and the pleasure-halls of the youth and 
to the swimming-pools, which lay to the east and west. 
In the simi-circular amphitheatre, there were seats for the 
spectators, so that they might watch the performances 
of the gymnasts and the athletes. The actual building 
of the thermae lay in the centre; the southern entrance 
was called the “Theatridum ;” here there were steps upon 
which the aristocratic Romans sat and entertained them- 
selves by chatting and viewing the games. From these 
steps, which stretched about the entire building, one could 
reach the most varied places—the rubbing-down room, 
where the body was rubbed with salves and oils; the 
“consisterium,” that is, the place where the wrestlers 
covered themselves with sand; the “palaestra,” a spot 
where physical exercises for both the sick and the sound 
were held and the boxers practised; farther on, the 
most varied assortments of bath-rooms and baths. In 
addition, there was a chamber in which refreshments 
were obtainable, and a section which was set off for ball- 
games. This was the external appearance of the Roman 
thermae, the circumference of which inclosed many 
acres of land. The inner rooms were resplendent with 


70 AKIBA 


the gleam of the gold that had been taken in war, and 
were filled with those perfect productions of plastic art 
which had been transported from Greece. 


When, one day, Akiba was gazing with astonished 
interest at all this splendor, a hand was placed on his 
shoulder, and his friend and protector, the praetor Flav- 
ius Clemens, stood before him. 


X. 
LER? RAB DOR 


“Well, Akiba,’ asked Clemens, “are you contem- 
plating the marvels of our splendid, world-dominating 
Rome?” 

“Rome is great, beautiful, and majestic,” replied 
Akiba, “but all its thoughts are directed only to the en- 
joyment of earthly life. All these glories will one day 
vanish, together with the gods who are worshipped here.” 


“Take care, Akiba, and restrain your tongue. As 
praetor, supreme judge of this city, to which the Em- 
peror’s grace has raised me for the duration of the 
German campaign, I ought actually to have you punished 
for insulting the gods. But fear nothing. You are 


under the protection of a higher Being, as I saw during 
the crossing of the sea. However, I observe, to my 
astonishment, that you now speak our language fluently. 
Come to my house. I wish to present you to my wife; 
Domitilla has long desired to make your acquaintance.” 


Domitilla, the wife of Clemens, was a granddaughter 
of the Emperor Vespasian, the daughter of a sister of 
the two Emperors, Titus and Domitian. 


“Here,” said Clemens, as he entered the room of 
his wife with Akiba, “I bring to you our Jewish guest, 
to whose prayer we owe it that we were not drowned in 
the sea.” 


“Welcome, my friend,” said Domitilla, “I have long 
been eager to express to you my gratitude.” 


vA 


72 AKIBA 


“T must reject these thanks, mistress,’ answered 
Akiba. “Not because of me did God save the ship, but 
because my teacher was aboard, a devout, holy man, for 
whom God has already worked many miracles; but I am 
only an insignificant pupil, a beginner in the sciences.” 

“Tf you are only a beginner,” said Clemens, “you 
have certainly learned much already. With amazement 
I observe how quickly, during your brief stay in Rome, 
you have mastered the Latin language. You speak our 
tongue not only correctly, but with the very elegance of a 
Cicero.” 


“Who is Cicero?” asked Akiba. 


“Cicero,” replied Clemens, “was a Roman senator, 
the greatest orator of our people. The addresses which 
he delivered in the Senate are models of eloquence. Our 
youth is thoroughly trained in them. He was also a 
philosopher, and the fatherland is greatly indebted to 
him.” 

“What is a philosopher?” queried Akiba. 

“Philosopher,” answered Clemens, “actually means: 
friend of wisdom. A man is called philosopher who 
strives, by his own reasoning, to answer the most diff- 
cult questions of human speculation, who, independently 
of the teachings of religion concerning the gods, sets up 
a system of the universe and the control of the universe 
and formulates his moral teachings, not in accordance 
with traditional precepts, but with the results of his own 
contemplations. One of my friends, Artemidorus, is a 
great thinker and teacher of wisdom. If you wish, I 
shall make you acquainted with him.” 

“I should be grateful to you for that,’ answered 
Akiba. “My most ardent wish is to learn from scholars.” 

“You have not yet congratulated me,” said Clemens, 


THE PRAETOR 73 


“upon my attainment to the dignity of praetor, supreme 
judge of this city, which the favor of the Emperor has 
bestowed upon me.” 


“The office of a judge,’ Akiba said thoughtfully, 
“conceals within itself a heavy responsibility. In the Holy 
Scriptures, we read: ‘Justice is the Lord’s.’ The judge, 
our sages teach, who sentences honestly and justly, is 
like a companion of God in the work of creation. The 
judge, when he sits in judgment, must see the abyss of 
hell at his feet, for the severest penalties overtake him, 
if he pronounces sentence frivolously and thoughtlessly. 
How much the more, if he accepts a bribe or in any other 
way intentionally falsifies the truth! Should I felicitate 
you on your appointment to such an office? It is a 
weighty burden under which you have bent your 
shoulders.” 

“You construe this task,” said Clemens, smiling, 
“much more seriously than any Roman has ever con- 
strued it. For me, the office of a praetor is a high, al- 
most an imperial honor, the essence of the supreme 
power during the absence of the Emperor. Everything 
in Rome revolves about the person of the ruler; his will 
is law.” 

“Permit me, master,” said Akiba, “to inform you of 
the teachings of Judaism on this point. Once, in very 
ancient times, there dwelt on earth a happy race. Men 
and women attained a hoary age, and knew neither dis- 
ease nor pain. The earth yielded its products in abund- 
ance, and no one experienced a lack of nourishment.” 

“The golden age!” Domitilla interrupted. 

“Indeed, mistress,’ continued Akiba, “a golden age, 
with reference to nature and her gifts; but men abused 
the precious gifts of God; they allowed their passions 


74 AKIBA 


free rein, there ensued the greatest moral corruption, 
and the earth was full of violence; the strong man op- 
pressed the weak, robbed him of his wife, and made of 
his children slaves. The Almighty decided to blot from 
the face of the earth the sinful race, and only Noah and 
his family, who were pious and walked in the ways of 
the Lord, found favor in the eyes of the Eternal. The 
Almighty commanded Noah to build an ark, a large ship, 
for himself and his family and the animals which God 
wished to save. Then God caused it to rain for forty 
days and forty nights, the windows of heaven were 
opened, the springs of the innermost earth ascended, and 
a terrible flood covered the whole world, even the tops 
of the highest mountains, and all living things—with the 
exception of the fish, who live in the water, and Noah 
and those with him in the ark—were drowned.” 


“Deucalion !’’ exclaimed Domitilla. 
“Who is Deucalion ?” asked Akiba. 


“Deucalion,” answered Domitilla, “was the father 
of Hellen, the ancestor of the Hellenes or Greeks. He 
was the son of Prometheus and the husband of Pyrrha. 
When Zeus, the father of the gods, had resolved to 
destroy the human race by water, he (Deucalion) con- 
structed, at the advice of his father, a wooden box, in 
which he and his wife were tossed about on the waves 
during the nine-day flood, and finally, when the waters 
subsided, landed on Parnassus. At his inquiry as to how 
he could again people the earth, he received from the 
oracle the reply that he and his wife should throw be- 
hind them the bones of their mother. This obscure ut- 
terance they interpreted to mean that their mother was 
the earth and its bones stones. They did as the oracle 


THE PRAETOR 75 


had commanded; from the stones cast by Deucalion 
sprang up men, from those cast by Pyrrha women.” 


“It is possible,” said Akiba, “that the Greeks have 
preserved the memory of the great flood; in any case, 
they have distorted history. But let me continue with 
my narrative, mistress. When the great flood was at an 
end, and Noah abandoned the ark, God gave laws to him 
and his sons. One of these laws is to permit duty, right, 
and justice to rule on earth, to protect the weak from 
the power of the strong, so that the earth should not 
again become full of malice and wrongdoing. That is 
the sacred office of the judge, to defend the life and 
property of his fellow-men from robbers and oppressors. 
If the will of one man is to be law, the earth will again 
become full of violence, and no man is sure of his life 
and his possessions. Only law must rule on earth, and 
this law must not be arbitrarily laid down, but must be 
the effluence of the divine wisdom. The all-merciful 
God, the Creator of the universe, has given us laws 
which regulate our life. He revealed Himself, in His 
majesty, to His people, forbade having other gods besides 
Him and desecrating His name, and commanded us to 
sanctify the Sabbath, to honor our parents, to respect 
the life and the property of our fellow-men, to keep the 
marriage-tie holy, and always speak the truth; he bade 
us master our thoughts, and permit no lusting after the 
wife or the property of another to become uppermost in 
our minds.” 

“What you are saying there,’ put in Domitilla, 
“sounds quite different from the principles in which we 
have been raised.” 

A servant appeared and announced that the meal 
was ready. 


76 AKIBA 


“Will you not be our guest, Akiba?’ asked Domi- 
tilla. 


“I thank you, mistress,’ answered Akiba; “I am 
not permitted to eat at your table. God gave us special 
laws concerning food and drink. Many animals. whose 
flesh you eat are for us unclean, and even the clean ani- 
mals must be slaughtered and prepared in a particular 
manner.” 


“Then where do you eat?” asked Clemens. 


“My teacher and I,” replied Akiba, “content our- 
selves during the week with bread and fruit; on the Sab- 
bath, we eat at the home of a Jewish friend, whose 
house is on the Tiber.” 


“I shall send you,” said Domitilla, “some of the 
precious fruits that grow on our estates. But I request 
you to come to our house often, and to tell us of the 
doctrines of Judaism.” 


Dat 
THE MAGIC EARTH 


The Emperor had advanced with his troops to the 
Rhine, where the Chatti were besieging Moguntiacum. 
When the Germans became aware of the approach of 
the Roman army under the personal leadership of the 
Emperor, they drew near to give battle. Then Domitian 
had the earth, which was contained in the little coffer 
of Nachum, strewn in their direction. A terrible fright 
seized the Germans and they fled. But the Romans pur- 
sued them, and took many of them prisoners. The 
Chatti then sent ambassadors to the Emperor and prom- 
ised submission. A treaty which was very advantageous 
to the Romans was drawn up, and the excellent results 
of this campaign were seen in the calm which continued 
to prevail in this region, and in the Latinized population 
of the adjacent districts, which, a few years later, Rome 
put in a position to unite for all time with the Empire. 


Flushed with the joy of victory, the Emperor hast- 
ened back to Rome. The Senate sent a deputation to 
meet him, and announced to him that it deemed him 
worthy of a triumphal procession. Therefore, Domitian 
remained without the city until the preparation for the 
solemnities were completed. Then, at the head of his 
troops, adorned with the insignia of his military com- 
mand, he marched through the gate of victory into the 
city, and proceeded, by way of the most important 
streets, to the Capitol, where he offered the national ob- 
lation to Jupiter. 


77 


78 AKIBA 


The Emperor was highly rejoiced by the honors 
that had now fallen to his share. The people applauded, 
and the soldiers, who had received an extra sum with 
their pay, broke out into exclamations of joy as he en- 
tered the city, and brandished their fearsome weapons. 
The poets composed hymns in his praise. The Senate 
gave him the honorary appellation of Germanicus, and 
added this name to the month of September. In the 
midst of his joy, the Emperor had the Jewish deputies 
come into his presence. He thanked them for the price- 
less gift which they had bestowed upon him, and had 
costly presents distributed among them. Nachum and 
his companions began preparations for departure and 
Akiba took leave of his kindly hosts, Clemens and Dom- 
itilla. 

“You are now to depart from us,” said the latter, 
“but the seed that you have sowed in us will sprout. My 
husband and I already feel penetrated by the conviction 
that Israel’s God is the sole God, and that there is none 
other beside Him.” 

“Any one of the heathens,” replied Akiba, “who at- 
tains to the recognition of the unity of God resembles 
our father Abraham. He, too, lived in the midst of a 
pagan world. His father, his mother, his brothers and 
sisters, and all of mankind who were living at that time, 
were idolaters.” 

“How did Abraham,” asked Clemens, “attain to the 
recognition of the unity of God?” 

“King Nimrod,’ answered Akiba, “at whose court 
Terach, the father of Abraham, lived, wished to have the 
latter killed, immediately after his birth. But Terach 
concealed him and his mother for many years in a cave. 
When Abraham left the cave, he gazed in wonderment 


THE MAGIC EARTH 79 


upon all the phenomena which to us are matters-of-fact. 
He asked concerning the origin of the sun, the moon, 
the stars and the earth, about mountains, rivers, trees, 
animals, and human beings. He could not comprehend 
how idols of wood and stone could have created this 
beautiful, flawless world. ‘They have a mouth,’ he said 
to himself, ‘and they speak not, they have eyes and see 
not, they have ears and hear not, they have a nose and 
smell not; with their hands they are unable to grasp and 
with their feet they cannot walk, nor is there any voice 
in their throat.’ By means of long, steady meditation, 
Abraham at last arrived at the recognition of the one, 
omnipotent, invisible God. And God revealed Himself 
to him, and taught him the highest truth. Then Abra- 
ham shattered the idols of his father, and when Nimrod 
had him seized for this and thrown into a fiery furnace, 
the Almighty delivered him, and commanded him to 
wander to the shores of the Jordan. Here Abraham 
made known the name of God, and reared in his way of 
thinking his son Isaac, whom God had granted him late 
in life. Isaac’s son, Jacob, became the ancestor of our 
people, and God made over to his descendants the land 
which he had promised to Abraham.” 

“We, too, shall take pains,” said Clemens, “to ponder 
over the sublime things that you have taught us. My 
wife and I find no satisfaction in the doctrine of the 
multiform gods of our nation. Domitian has no chil- 
dren; Domitilla and I are next in the order of blood-re- 
lationship; perhaps he will adopt me or one of my two 
sons; and if I or my son will ever be clad in the imperial 
purple, you will hear from me, Akiba!” 

Nachum and his companions started back for Judea. 
When they came to Brundisium, the thievish inn-keeper 


80 AKIBA 


learned, with great astonishment, of the miraculous qual- 
ity which was said to reside in the earth with which he 
had filled the little coffer of Nachum. The inn-keeper 
and his wife loaded a large wagon with similar earth, 
and brought it to Rome. At about this time, the Dacians 
on the lower Danube had risen in revolt. The Emperor 
entrusted the chief command in the campaign against 
the Dacians to Cornelius Fuscus, the prefect of the 
praetorian guards. The earth from Brundisium was to 
help him wrest the victory. But it completely failed of 
effect. The leader of the Dacians, Decabalus, retreated 
with his hordes from the plains of Moesia, and thereby 
lured Fuscus to cross the Danube and to follow the re- 
treat of his troops until he, Decabalus, could advan- 
tageously attack him. In spite of the fact that the earth 
from Brundisium was strewn in the faces of the enemy, 
the Romans suffered an overwhelming defeat; Fuscus 
fell in the struggle; the bodies of thousands of Roman 
soldiers covered the battle-field; the eagles of the legions 
fell into the hands of the foe as trophies of victory. 
When this news reached Rome, the Emperor had the 
Brundisian inn-keeper and his wife seized. They were 
put to death amid the most fearful tortures, and thus 
received their merited punishment. 


It was a joyful return, when Akiba reached home 
and embraced his wife and children. The gifts of the 
Emperor, a part of which had been allotted also to him, 
sufficed to satisfy the modest needs of his family for a 
considerable period of time. Thus he was permitted to 
hope that he might again be able to devote himself, un- 
disturbed, to the study of the Torah. But when he 
sought his revered teacher, he found the latter in a terri- 
ble condition. Nachum had become blind in both eyes, 


THE MAGIC EARTH 81 


his hands and feet were paralyzed, and running sores 
covered his whole body. When Akiba saw him, he began 
to weep aloud. 

“Rabbi,” he cried out, “how did you fall into this 
frightful state ?” 

“I drew all this down upon myself,” answered 
Nachum. “I wished to pay a visit to the house of my 
father-in-law; I had with me three asses, laden with 
food, drink, and all kinds of costly things. When I ar- 
rived, a poor man placed himself in my path, and plead- 
ed: ‘Give me something to eat, Rabbi, otherwise I shall 
die of hunger! ‘Wait,’ I answered him, ‘until I have 
unloaded my asses,’ While I was still occupied with the 
task of unloading, the unfortunate man died. At this, I 
exclaimed: ‘Alas, alas, I have brought about the death 
of this man!’ I cast myself upon him and said: ‘May 
my eyes, which did not have pity on you, become blind; 
may my feet, which hesitated to hasten to your assist- 
ance, be paralyzed; may my arms, which did not hand 
you nourishment at the proper time, grow rigid—and 
may my body be covered with running sores! ” 

“Woe unto me,” cried Akiba, “that I behold you in 
this condition !” 

“It is well for me,” replied Nachum, “that I am re- 
ceiving in this world the punishment for my crime.” 

Although Nachum lay upon the sick-bed, he did not 
cease to instruct his pupils in the holy Law. When once, 
during a severe winter, much snow had fallen, the loose- 
ly-constructed house in which Nachum lived could not 
support the heavy burden of snow, and was on the point 
of collapsing. The pupils were about to carry out the 
bed of the sick master. But Nachum said: “My chil- 
dren, first remove the vessels; for I know that as long as 


3 


82 AKIBA 


I am in this house, it will not fall in.” And this actually 
proved to be the case. After the entire house had been 
cleared, the pupils bore the bed of their suffering teacher 
into the open. Scarcely had they left the house with 
him, when it fell to pieces. 

The illness of Nachum lasted only a short while 
longer. Soon afterwards, all Israel was mourning the 
death of the great master. 

Akiba now resolved to go to Jabneh, where, in those 
days, the greatest teachers in Israel were giving instruc- 
tion. At the head of the academy was Rabban Gamaliel, 
the Prince. He was a descendant of Hillel, and his fam- 
ily had been in possession of the princely estate for more 
than a hundred years. Hillel had been succeeded by his 
son Simon, he by his son Simon, he by his son Gamaliel ; 
the latter had been followed by his son Simeon ben 
Gamaliel, who had died in the war with Vespasian. His 
son Gamaliel was, at that time, too young to be raised to 
the dignity of Prince of the Community; for that reason, 
Rabbi Jochanan ben Zakkai had assumed the office. 
After the latter’s death, Rabban Gamaliel had been chos- 
en head of the institution. At his side were the great 
teachers, Rabbi Eliezer ben Hyrcanus and Rabbi Joshua 
ben Chananiah. Besides them, there were many other 
renowned men in Jabneh, of whom we may mention only 
Rabbi Tarphon and Rabbi Jochanan ben Nuri. 

This was the place in which the holy well of the 
Torah bubbled in richest abundance; here Akiba could 
appease his overpowering thirst for knowledge. 


XII. 
RECONCILED 


At first, Akiba found himself in a very difficult ‘ 
position at Jabneh; in many ways, the customs of his 
earlier life clung to him, customs which did not corre- 
spond to the purity and holiness of the mode of life of 
the learned men who assembled about Rabban Gamaliel, 
Rabbi Elieser, and Rabbi Joshua. Rabban Gamaliel per- 
formed his duties as prince with the utmost severity; 
even the great men who stood at his side sometimes did 
not escape reproof, as we shall see later; how much more 
sternly were the pupils treated by him! And Akiba fell 
short in many details, partly from ignorance, partly from 
ingrained habit. It was Rabbi Jochanan ben Nuri who 
inexorably reported to the prince the failing of the no 
longer youthful pupil, and, thereby, often brought down 
upon him severe punishments, as Rabbi Jochanan him- 
self testifies (Erechin 16 b) . . . “I call upon heaven 
and earth to testify that Akiba often suffered penalties 
on my account because I accused him before Rabban 
Gamaliel, but he loved me all the more for this reason, 
just as we read in the Scriptures: ‘Do not reprove the 
scoffer, lest he hate thee; chastise the wise man, and he 
will love thee.’ ” 


Akiba was in an unpleasant situation also with re- 
gard to scientific attainments; he could not venture, in 
the midst of this learned assembly, to open his mouth 
and take part in the scholarly discussions; he felt that his 
knowledge was still too meagre. Thus, he sat for twelve 

83 


84 AKIBA 


long years at the feet of his teachers, as one who is 
dumb and does not open his mouth, and frequently Rabbi 
Elieser gave vent to his lack of inclination for this silent 
pupil; but Rabbi Joshua ben Chananiah recognized the 
depth of his attentiveness, despite his reticence. Akiba, 
the sages tell us, resembled during this period a dealer 
who, carrying a large basket upon his shoulder, pur- 
chases everything that is to be bought—wheat, barley, 
flax, and so on; he takes it and places it all in his large 
basket. When the dealer, heavily laden, returns home, he 
sorts the wares he has acquired; he lays the wheat in one 
pile, the barley in another, and thus with everything else 
that he has bought. Akiba, too, conducted himself in 
this manner; he stored in his memory everything that 
was discussed in the academy, and, in the solitude of 
his home, he attempted to set in order all that he had 
gained. 


Driven by his unquenchable thirst for knowledge, 
Akiba sometimes acted with seeming audacity. He would 
follow his teacher, Rabbi Joshua, everywhere, in order 
to observe how he conducted himself. On one occasion 
he almost exposed himself, through his eager pursuit 
of learning, to serious unpleasantness. One day, he 
met one of the most brilliant men of the time, Rabbi 
Nechuniah, who had been called “the Great” because 
of his vast scholarship. Rabbi Nechuniah had been a 
comrade of Rabbi Jochanan ben Zakkai and, conse- 
quently, was at that time well advanced in years. Akiba 
came before him and asked: “Rabbi, what have you done 
to aid you to attain to such old age?” The servants of 
the Rabbi saw in this question an insult leveled at their 
master, and wished to seize the bold questioner and 


RECONCILED 85 


punish him for his audacity. Akiba escaped and sought 
refuge in a tree. 


From the top of the tree he called down: “Rabbi, 
since the Hebrew word ‘Kebes’ means ‘one lamb,’ why” 
(in Numbers XXVIII 4) “is it followed by the word 
‘Echad’ (one) ?” “Leave him in peace,” Rabbi Nech- 
uniah thereupon ordered his servants, “he is a learned 
man, and asked how I became so old, not out of idle 
curiosity, but in order to learn.” Then Akiba descended 
from the tree, and the Rabbi said: “I shall answer both 
of your questions. The word ‘one’ indicates that the best 
lamb of the flock must always be set aside to be sacri- 
ficed. And how I became old? I have never accepted 
gifts, in accordance with the scriptural admonition, which 
reads: ‘He who hates gifts will live’ Furthermore, I 
have never repaid evil for evil, and since I have pardoned 
my fellow-men the insults inflicted upon me, the all- 
merciful God also forgave me whenever I sinned; more- 
over, I have striven to apply the treasure bestowed upon 
me by God to the welfare of my fellow-men, and have, 
as a result, lent to the poor the money which they needed 
in order to support themselves in independence.” 


“Thanks, Rabbi,” said Akiba, “for your instruction ; 
I shall make every effort to imitate you.” 

Finally, at the end of twelve years, Akiba ventured 
to oppose his teachers with an opinion of his own. The 
question concerned itself with the religious precepts 
which are to be observed in offering up the Passover 
sacrifice, when the eve of the festival falls on a Sabbath. 
All agreed that the Passover sacrifice must be offered 
up on the Sabbath; Rabbi Elieser and Rabbi Joshua 
disputed only with respect to certain preparations ; Rabbi 
Elieser seemed already to have carried off the victory 


86 AKIBA 


in the debate; but Akiba came forward and made it 
perfectly clear that the Holy Scriptures affirm that such 
preparations as could be carried out before the Sabbath 
could not annul the sanctity of the Sabbath. And 
Akiba emerged the victor. Henceforth, he was looked 
upon by both teachers and pupils with entirely different 
eyes.—‘‘See,” said Rabbi Joshua to Rabbi Elieser, apply- 
ing the words of the Scriptures, “this is the people 
which you have esteemed lightly; now go forth and do 
battle with it.” 

On that memorable day, there had arisen in Israel 
a new sun which shone majestically upon the horizon 
and with its light illumined the world. The deep knowl- 
edge, the penetrating intellect, the all-containing memory, 
and the thoroughly scientific spirit of Akiba were admired 
by all. If it was a question of establishing a tradition, 
and Akiba was not present, they would say: “The tradi- 
tion is absent!” that is to say, Akiba, whose knowledge 
embraces all the traditional prescriptions, is not here. 
If it was a question of determining the true meaning 
of a word or of a sentence of the sacred lore, they would 
say: “The Torah is absent!” or, in other words, Akiba, 
who has penetrated farthest into the spirit of the sacred 
teachings, is not here. If it was a question of ascer- 
taining something that was connected with mathematics, 
astronomy, biology, or other sciences, they would say: 
“Akiba is absent!’ The questions were not answered 
until the missing one had returned and modestly seated 
himself at the feet of Rabbi Elieser. 

It was not long before the sages of Israel promoted 
their former pupil, Akiba, from the rank of student 
to that of teacher, and a wide circle of youths, eager 
to learn, formed about him. 


RECONCILED 87 


Akıba had not seen his wife and his children for 
twelve years. Only once had he determined to visit 
them. When, on that occasion he reached the threshold 
of his house, he heard loud, quarrelsome voices. One of 
the neighbors was rebuking Rachel for remaining attach- 
ed, with inflexible devotion, to a man who had been 
tarrying so long in strange scenes and had certainly long 
since forgotten her. 


“Why?” asked the neighbor, “do you wish, for the 
sake of this man, to load upon yourself your father’s 
hatred? Tear in pieces the bond which ties you to this 
ungrateful fellow, return repentantly to your father, 
and he will receive you and your children with open 
arms.” 


“Do not scold my husband,” replied Rachel. “It is 
with my consent, at my wish, that he is remaining away 
so long. Oh, if he were only to become a sage in Israel, 
I should not grieve if he were to remain away even 
longer.” 


Akiba had heard the words of the magnanimous 
woman, and returned to Jabneh, without even having 
embraced his wife and his children. 

At last the wish of the noble Rachel was fulfilled, 
and Rabbi Akiba was hastily returning home, his num- 
erous pupils accompanying him. 

From all sides people streamed to see the celebrated 
sage whose name had previously been but slightly known 
and who was now traversing the land in the company 
of a throng of pupils. The news was also heard by 
Rachel; and her heart trembled with rapturous joy; she 
set out to meet her beloved husband. She saw him 
surrounded by his pupils; she wished to hasten to him, 


88 AKIBA 


but the pupils would not permit it. Rabbi Akiba caught 
sight of her. 

“Rachel,” he cried, “my beloved Rachel, wife of my 
heart, to whom I owe everything!” 

Then he turned to his pupils and said: 

“This is Rachel, my precious, noble wife. I am 
indebted to her for what I have become. Without her, 
I should to-day still be an ignorant shepherd!’ 

During the long succession of years which had flown 
by since the beginning of our narrative, Kalba Sabua 
had spent a life full of mourning. Despite this, his stub- 
born mind had not yielded. He had rejected all the 
attempts of his daughter and his son-in-law at recon- 
ciliation. Now he was an old, solitary man. He felt 
that he was approaching the grave, and he had but one 
remaining wish; namely, to bequeath his vast fortune 
to benevolent institutions and communal enterprises. 
Then he heard that a great teacher of Israel had come 
into the vicinity in which he lived. He resolved to visit 
him and take counsel with him on the division of his 
possessions. 

When he appeared before Rabbi Akiba, he did not 
recognize his former servant. 

“Rabbi,” he said, “I should like to ask your advice. 
I wish to form a decision concerning the division of my 
estate after my death.” 

“Have you no child,” asked Rabbi Akiba, “to whom 
you will bequeath your fortune?” 

“I had a daughter,” answered the old man, “but, 
against my will, she married a poor, ignorant shepherd. 
At that time I made a vow to disinherit her.” 

“If that poor man has become a scholar,” asked 
Rabbi Akiba, “and if you had known that he would 


RECONCILED 89 


become one, would you, at that time, have bound your- 
self by that vow?” 

“It was less the poverty than the ignorance of the 
man that angered me; he could not even read and write.” 

“If he, later, became a man whose knowledge the 
world recognizes, if he became a man such as I?” 

“Oh, how happy should I deem myself if the choice 
of my daughter had fallen upon a man such as you!” 

“My father, my name is Akiba ben Joseph; I was 
formerly a shepherd in your service, and your daughter 
Rachel is my beloved wife!” 

Then Kalba Sabua lifted up his voice and wept. 


“Can you pardon me, Rabbi?” he sobbed. 

“T have nothing to pardon you; you were within 
your rights. But now I absolve you of your vow which 
you once made under false presumptions; I pull it up 
as though by the roots: it is as if it had never been; 
for, if you could have suspected what would later take 
place, you would never have uttered that vow.” 

“God bless you, Rabbi,” said Kalba Sabua amid 
tears. “Come into my house with me. Half of my 
‘fortune I shall give over to you immediately, and the 
other half will become yours before very long.” 

Rabbi Akiba sent for Rachel. When she came, and 
saw her father, she sank at his feet and embraced his 
knees. Kalba Sabua raised her and _ kissed her 
repeatedly. 

“My daughter,’ he said, “you saw into the future 
more clearly than I. Forgive me for having brought 
upon you, by my hard-heartedness, so much misery and 
anxiety.” 

“No, no, my father,’ replied Rachel, “not misery 
and anxiety were my lot, but the highest joy and the 


90 AKIBA 


greatest happiness that can be granted a woman. For 
the noblest and wisest man on earth is my husband; I 
have children who are walking in his footsteps and will 
one day be, as he, the staff and stay of Israel! Only 
your love has until now been lacking me, my father. 
Now that you are again reconciled to me, my happiness 
is complete!” 

“God bless you, my daughter. And so, my old age 
is no longer lonesome, since, as you say, grandchildren 
are also blossoming for me. Oh, bring them into my 
house in order that the sight of them may rejoice my 
heart.” | 


It was a real triumphal procession when Rabbi 
Akiba, with his wife and children, and in the company 
of his numerous pupils, entered the house of his father- 
in-law. 

Rabbi Akiba was now a wealthy man. The first use 
that he made of his riches was to have prepared for 
Rachel a golden diadem, into which the hand of a skillful 
artist engraved the outlines of the holy city of Jerusalem. 
Akiba had promised this in the days of deepest poverty, 
when Rachel, although herself so poor, had supported 
others still more needy. And Rachel, the pious, modest 
Rachel, wore this diadem with joyous pride, not in 
order to make a show of it, but so that the other 
daughters of Israel might learn how much a weak woman 
is able to accomplish in behalf of the Divine Law. 


XIII. 
THE EMPEROR’S DECISION 


Rabbi Akiba had removed, with his family, to 
Jabneh, and here he was soon to be signally distinguished. 
Rabbi Joshua ben Alam, who was in charge of the poor- 
relief for all Israel, had died, and it was generally 
desired that the high post of honor which the deceased 
had filled be bestowed upon the son-in-law of Kalba 
Sabua. The distinction that was to be shown to Akiba 
was all the greater from the fact that Rabbi Joshua ben 
Alam had enjoyed the highest esteem in the eyes of the 
entire nation. A remarkable story is told us, in ancient 
books, of this man. Once, while he was lying in deep 
slumber, he became aware of a voice, which exclaimed: 
“Rejoice Joshua, rejoice, for you shall have a seat in 
Paradise next to the butcher Nannes.”’—Rabbi Joshua 
ben Alam, who from earliest childhood had dedicated 
his life to God, the man whom eighty pupils revered as 
their master, who had presided over the poor-relief with 
the greatest conscientiousness and unselfishness, was 
eager to make the acquaintance of the simple laborer, 
for being placed next to whom in the coming world, 
he was to rejoice. He journeyed with his pupils from 
city to city, until he found the butcher Nannes. The 
latter was a plain man, who walked humbly in the ways 
of God; but he had aged parents who were weak and 
sickly. Nannes treated his parents with the utmost care 
and reverence; he had no more pressing duty than to 
wait upon them; he himself clothed them, brought them 

gI 


92 AKIBA 


their food, and anticipated with wondrous forethought 
each of their wishes. All that he could possibly do, he 
did; nor did he entrust the task to any servant. When 
Rabbi Joshua ben Alam heard this, he embraced and 
kissed the man, and exclaimed: “Hail to you; I deem 
myself fortunate that I shall be permitted to be your 
comrade in Paradise.” 


Now Rabbi Joshua ben Alam had died, and had 
assumed the place in Paradise which had been promised 
him. Rabbi Akiba was to be his successor in the post 
of honor which he had so worthily graced. But Rabbi 
Akiba said: 

“I cannot accept this office until I have received 
permission from my wife. I promised her to devote 
all my time to the study of the Torah; for this reason, 
she has the right to decide whether she considers the per- 
formance of this weighty task on a par with study.” 

Rachel had no objections to offer, and thus the 
former shepherd of Kalba Sabua was placed at the head 
of the entire poor-relief. Rabbi Akiba conducted himself 
in this office with the same energy which he displayed 
in all other matters. Soon he became a father and 
protector of the poor, who heaped blessings upon his 
head. Let us mention only one illustration of his method 
of procuring the necessary funds. Rabbi Tarphon, 
formerly Akiba’s teacher, now his friend, was richly 
endowed with the goods of this world. One day Akiba 
approached him and said. 

“My friend and teacher, the opportunity is offered 
me of making several very profitable purchases. Have 
you, perhaps, a fairly large sum of money on hand? 
I should very much like to make the purchase for you.” 
Rabbi Tarphon gave him four thousand pieces of gold, 


THE EMPEROR’S DECISION 93 


which Rabbi Akiba spent for his poor. In the evening, 
he went to his friend and said: 

“I must bring to you the deed of purchase which 
I received for your money.” 

Then he showed him the ninth verse of the hundred 
and twelfth psalm, which reads: | 

“He scattereth his goods and giveth lavishly to the 
poor ; his righteousness endureth forever; his horn shall 
be exalted in honor.” 

Rabbi Tarphon kissed his friend, and gave him 
greater sums for similar purchases. 

When Rabbi Akiba, one day, wished to enter the 
House of Learning, he found it locked. The door-keeper 
said that he had been requested to tell Rabbi Akiba that 
he should go to the home of the prince, Rabban Gamaliel. 
Thither Rabbi Akiba hastened, and found, at the home 
of the prince, his teacher, Rabbi Joshua ben Chananiah, 
the still very young but already exceedingly learned 
Rabbi Elasar ben Azariah; and, besides these two, a 
stranger, in whom Rabbi Akiba recognized his old friend 
Thaddeus of Rome, whom he greeted most cordially. 
But Thaddeus wore an expression of sadness, and said: 

“Let us lose no time, great teachers in Israel. Seat 
yourselves, and permit me to lay before you the contents 
of my message. Our brothers in Rome have sent me 
to ask you to set out for Rome at once. Terrible dangers 
threaten all Israel; in order to make them clear to you, 
I shall have to explain myself at some length. Therefore, 
seat yourselves and hear my words.” 

The Sages did as the emissary of the Roman Jews 
requested, and the latter continued: 

“Emperor Domitian, the brother of that Titus who 
destroyed the house of our God, is a man whose character 


94 AKIBA 


is of the most diametrically opposed qualities. I must 
elaborate on this point in order that you should know 
the nature of the dangers that threaten us. The Flavii 
are upstarts. Vespasian was of humble origin, his birth- 
place having been the Sabine town of Reate. The provin- 
cial views of the founder of the dynasty cling also to 
his younger son, the present Emperor. His ideal is to 
restore the old religious and moral conditions of the 
days of the Republic, though he himself despises and 
daily violates them. He has had himself deified, and 
punishes with death, as an act of blasphemy, every con- 
demnatory utterance that is brought to his ears. In 
spite of this, he punishes just as severely the neglect of 
the ancient gods, while he encourages his sycophants 
to deride and heap scorn upon his royal predecessors, 
who also had themselves declared gods. As far 
as morals are concerned, he refused to marry Julia, 
the only daughter of Titus, because an old Roman law 
forbids a man to marry his niece, a law which was abol- 
ished in the days of Claudius. But when Titus died and 
Domitian became Emperor, he had Julia’s husband killed, 
and entered upon an illicit relationship with the niece 
whom he had deemed it improper to make his wife. His 
own wife, Domitia, was the wife of another: he seduced 
her, and compelled the husband to divorce her. All this 
does not prevent him from punishing most sternly any 
transgression of good morals among: the people; only 
recently, he had a Vestal virgin buried alive, although 
she insistently protested her innocence—You know, my 
teachers, that the majority of the population of Rome 
is imbued with a strong disinclination, an invincible loath- 
ing, for the old gods. Many have turned to the idolatry 
of the Egyptians, but the hearts of a large number of 


THE EMPEROR’S DECISION 95 


prominent citizens have also opened up to the eternal 
truth which Judaism teaches. The latter fact is a thorn 
in the side of the Emperor. When anyone is accused of 
inclination towards Judaism, he decrees the sentence of 
death or exile. Nevertheless, he has not succeeded in 
compelling their hearts, despite numerous executions. 
More and more of the nobles are turning to Judaism. 
The foremost of these is Flavius Clemens; he is a son of 
Sabinus, the only brother of Vespasian; his wife, Domi- 
tilla, is a daughter of the sister of Titus and Domitian. 
One day, Clemens summoned the heads of our commun- 
ity, and informed them that Domitian had decided, in 
order to prevent the spread of Judaism, to have all the 
Jews in the Roman Empire slain.” 


When the sages heard this frightful report, they 
rent their garments and wept. Thaddeus, too, joined in 
their lamentations. Then he dried his tears and con- 
tinued : 

“No such calamity has threatened our much- 
oppressed people since the days of Haman. In vain 
Clemens made representations to the Emperor and point- 
ed out to him how much the poll-tax of the Jews—for we 
have to pay a per capita tax of two drachms, twice as 
much as the other subjected nations yearly—adds to the 
royal treasury. This time, his desire to re-establish the 
throne of the old gods is greater than his greed for 
money. ‘Send to Judaea,’ said Clemens to the heads of 
our community, ‘and advise the sages to appoint a fast- 
day and order prayers to be read in all the synagogues 
of the land. They themselves shall come to Rome, in 
order to take counsel with me and my friends as to what 
is to be done. We have strong allies in the city, for the 
most aristocratic citizens and senators tremble for their 


96 AKIBA 


lives. Against the philosophers and the foremost thinkers 
of the nation, too, the tyrant is raging, and threatens 
them with death and banishment.’ For this reason, the 
heads of the Jewish community in Rome have sent me 
hither to bring to you the message of Flavius Clemens; 
I have fulfilled my commission. You, now, take counsel, 
and act as the spirit of God, which rests upon you, will 
move you.” 

“We shall do as our friend Clemens has advised,” 
said Rabbi Gamaliel. “The people will fast on every 
second and fifth day of the week, and the synagogues 
will be open from morning until evening. I shall set 
out on the road to Rome. Will you accompany me, my 
friends ?” 

“T shall go with you,” said Rabbi Joshua. 

“And I shall not remain behind,” spoke up Rabbi 
Elasar ben Azariah. 

“And you, Akiba,” said Rabban Gamaliel, “you are 
silent ?” 

“Surely there are many worthier men,” answered 
Rabbi Akiba, “who are more deserving of the high honor 
of being permitted to accompany you: Rabbi Eliezer, 
Rabbi Tarphon, Rabbi Ishmael, Rabbi Judah ben Baba, 
and many others. Would it not offend them if one of 
them were to be left behind on my account?” 

“Your modesty honors you,” replied Rabban Gama- 
liel ; “but Thaddeus has already informed us that Clemens 
expressed the wish that you, in particular, should accom- 
pany us. On this account, too, we called you, and none 
of the others, to this conference. Do you, perhaps, first 
wish to ask the advice of your wife, Akiba?” 

“Not at all,” answered Rabbi Akiba with a smile, 
“where you are, my prince, and where Rabbi Joshua and 


THE EMPEROR’S DECISION 97 


Rabbi Elasar are, there is the Torah, and every moment 
in your company increases my knowledge. My wife will 
be happy in the thought that, during the journey, I may 
warm myself from the rays which proceed from the 
brightest lights of Israel.” 


XIV. 
LAUGHTER AND WEEPING 


Rabban Gamaliel, the prince, had ordered prayers 
to be read in the synagogues throughout Judea, and 
had appointed each second and fifth day of the week to 
be days of fasting; he himself, and the friends who were 
to accompany him, first visited the ruins of the holy 
Temple, in order fervently to pray, at its Western Wall, 
for the success of their journey. When they reached the 
summit of the mountain overlooking Jerusalem and saw 
the devastated Capital lying before them, they burst into 
tears, tore their garments, and said: “Zion has become 
a desert, a wilderness; our holy, resplendent Temple, in 
which our ancestors worshipped the Almighty, has been 
turned into a heap of ashes, and all our joy has changed 
to sorrow.” 

Then Rabban Gamaliel said in a loud voice: 

“Oh, God, the nations have entered Thy possession, 
have defiled Thy holy Temple, have made Jerusalem a 
heap of ruins, have given the corpses of Thy servants 
as food to the birds of the air, the flesh of Thy pious 
ones to the wild beasts, have shed their blood like water 
around Jerusalem, and there is no one to bury them. 
We have become the laughing-stock of our neighbors, 
the scorn and derision of those about us. How long yet, 
O God? Wilt Thou retain Thy anger eternally? Will 
Thy indignation gleam like fire perpetually? Pour out 
Thy wrath upon those barbarians who did not wish to 
know Thee, and upon the nations who do not call upon 


98 


LAUGHTER AND WEEPING 99 


Thy name but who devour Jacob and make desolate his 
dwelling-places. Do not hold against us our past trans- 
gression; come soon to meet us with mercy, for we are 
sadly impoverished. Help us, O God, our Deliverer, for 
the glory of Thy name; save us, forgive us our tres- 
passes for the sake of Thy name. Why shall the heathen 
say: ‘Where is their God?’ Let it become known among 
the nations before our eyes that Thou dost not indiffer- 
ently permit the blood of Thy servants to be shed. May 
the groans of those who are threatened with disaster 
penetrate to Thee; liberate with Thy powerful arm those 
who are dedicated to death! Repay our malicious neigh- 
bors sevenfold for the blasphemy with which they dese- 
crate Thy name, O Lord! But we, Thy people, the 
flock of Thy pasture, we will acknowledge Thee to etern- 
ity, announce Thy praise to all generations to come!” 

The others listened to him in silence; they then 
broke out into lamentations, rent their garments, and 
cried aloud: “Praised be Thou, O Lord, our God, King 
of the Universe, Thou truthful Judge! He is the Rock, 
perfect is His work, for all His ways are just; the God 
of righteousness, in Him there is no wrong, wise and 
upright is He!” 

Then they descended the mountains, until they came 
to the Western Wall of the Temple. Here they drew 
off their shoes, and prayed in fervent devotion. Sud- 
denly a fox, coming from the vicinity, ran across the spot 
where once the Holy of Holies of the Temple had stood. 
Thereupon, the sages of Israel lifted up their voices and 
wept sorely; Rabbi Akiba alone remained silent; a smile 
transfigured his countenance. The sages said to him: 
“Akiba, why are you laughing?” But the latter asked: 
“My teachers, why are you weeping?” ‘Then they said; 


100 AKIBA 


“In the Holy of Holies, which was permitted to be 
entered only once a year in purity and sanctity, by the 
high-priest, in the Holy of Holies, of which it is written: 
‘Every layman who approaches shall be put to death, 
there foxes are now running wild, and should not the 
eyes which behold that overflow with tears?” 

“My masters,” replied Rabbi Akiba, “it is for this 
very reason that I rejoice. We are told in the Holy 
Writings: ‘I shall take unto myself a faithful witness— 
Uriah, the priest, and Zachariah, the son of Berachya.’ 
How do these two come together? Did not Uriah live 
at the time of the first Temple and Zachariah in the days 
of the second Temple? But the Scriptures unite the 
prophecy of Zachariah to that of Uriah. With respect 
to Uriah, we read. ‘In truth, because of you shall Zion 
be ploughed up like a field and Jerusalem become a 
desert, the Mount of the Temple a wooded height’ 
(Jeremiah XXVI, 20). But in Zachariah we read: ‘I 
shall return to Zion, and rear my throne in Jerusalem’s 
midst; then shall Jerusalem be called the city of truth, 
and the mountain of the Lord of Hosts, the holy moun- 
tain. Thus hath the Lord of Hosts spoken: Again shall 
old men and women dwell in the streets of Jerusalem. 
leaning on their staffs because of their great age; and 
the streets of the city will be filled with laughing youths 
and maids.’ As long as the prophecy with regard to 
Uriah was unfulfilled, I had to fear that Zachariah’s 
promise would also remain unfulfilled. Now that the 
holy house has, as God promised, become a forest, the 
dwelling-place of foxes, because of Uriah, we may live 
in the firm conviction that God will rebuild His holy 
house and His holy city, as He foretold through His 
prophet Zachariah.” 


LAUGHTER AND WEEPING 101 


And the sages said: “You have comforted us, Akiba, 
you have comforted us.” 


Full of joyous confidence, the sages of Israel now 
began their journey; in Jaffa they embarked upon the 
ship that had been held in readiness for them, and, after 
an uneventful passage, they landed at Brundisium. 


XV. 
FOREBODINGS. 


While Domitian was taking the most violent meas- 
ures against the patricians and leading citizens of the 
Roman capital, heaping executions upon executions, and 
thus inspiring the senators and others who occupied po- 
sitions, with fear and mortal agony, he was flattering the 
plebs and the legionaries; the latter he gave double pay, 
the former he furnished with games, shows, and all kinds 
of entertainments. ‘The means for all this were supplied 
by the confiscated properties of the executed senators. 
He filled the entire ctiy with statues of himself, and the 
Capital was adorned with numerous images of himself 
in gilded bronze. Of all these statues, none was so re- 
splendent as the colossal horseman in gilded bronze 
which was reared in the centre of the Forum before the 
temple of the Flavian family. Placed upon a lofty ped- 
estal, whence, in the language of poetry, his head tow- 
ered into the heavens and looked down upon the glittering 
roofs of the halls and temples of Rome, Domitian held 
his right hand outstretched in the pose of command; in 
his left hand he bore a figure of Minerva; his sword 
rested peacefully in its sheath, while his plunging steed 
trod upon the head of the fettered Rhine. 


On the occasion of the dedication of these statues, 
magnificent shows were arranged for the people, and 
rich banquets were spread. All Rome was in a veritable 
tumult of pleasure. At about this time, the sages of 
Israel were approaching the city. From afar, they be- 

102 


FOREBODINGS 103 


came aware of the jubilation of the masses; then they 
stood still, and tears rushed from their eyes; Rabbi 
Akiba alone did not weep; a happy smile transfigured 
his face. And his companions said to him: “Why are 
you laughing, Akiba?” He in turn questioned: “Why 
are you weeping?” And they answered: “These pagans, 
who prostrate themselves before images and offer up in- 
cense to idols, who are addicted to all vicious crimes, who 
know nothing of the higher aims of human existence and 
live only for enjoyment, they pass their lives in ease and 
security; we, on the other hand, have seen the house of 
our God become a heap of ruins, have lost our national 
independence, are oppressed and persecuted by our ene- 
mies, and must each day tremble for the future—should 
we not weep?” 


“Just on that account,” answered Rabbi Akiba, “do 
I rejoice. If God shows so much kindness to those who 
daily and hourly violate His sacred commandments, how 
much blessing and reward has He reserved for His ser- 
vants, whose sole striving it is to live in accordance with 
His holy will!” 

And the sages said: “You have consoled us, Akiba, 
you have consoled us.” 

While the Romans filled the streets of the city with 
their shouts of merriment, the closest friends and rela- 
tives of the Emperor had been thrown into a state of 
terror. A'fter the Emperor had spread a good banquet 
for the citizens, he proposed to follow it with a repast 
for a selected number of members of the highest ranks 
of the aristocracy. He had a chamber hung completely 
in black. The ceiling was black, the floor black, and the 
rows of stone benches that were set in order were bor- 
_ dered with black cloth. The guests were invited for the 





104 AKIBA 


evening without their servants, and each one saw next 
to his dining couch a column representing a tombstone ; 
upon this was carved the name of the guest. Over it 
hung, from its tripod, the funereal lamp. Scarcely had 
the guests taken their places, when a troop of nude 
blackened boys entered, and went through the movements 
of an ominous dance. Then the blackened youths stepped 
before the guests and offered them, for their meal, the 
remains of dishes, such as the Romans are accustomed 
to set before the dead. Finally the Emperor himself en- 
tered, slowly and with solemn gait. He, too, sat down, 
had himself handed some of the remnants of food, ate 
thereof, and then said: 


“Yes, my friends, the departed must content them- 
selves with the remnants of edibles; such are a costly 
meal for the shades of those who have descended to 
Orcus. Know and ponder upon the fact that it is within 
my power in this moment to send you on the road which 
leads down to Orcus. I shall make use of my power 
against everyone who dares to doubt my divinity. My 
might is comparable to that of Jupiter, and with my 
ale I will crush any one who ventures to rebel 
against me,’ 


The Emperor arose, and, to their surprise, the guests 
were permitted to return to their homes. On the next 
day, there appeared before each one of them the slave 
who had served him, washed clean and clothed; he 
brought the silver bowls and the silver goblet which the 
guest had used at that ghastly meal. These and the slave 
who brought them were a gift from the Emperor, a re- 
compense for the horror to which they had been exposed. 


Vil. 
THE REIGN OF TERROR. 


When the Rabbis arrived in Rome, great ‘festivities 
prevailed there. Domitian had introduced into Rome the 
Capitoline games. Poems were to be declaimed in honor 
of the divinities to whom the celebration was dedicated ; 
but, instead of this, it was the Emperor himself who 
formed the object of this poetic homage. The best poets 
of the time—Martial, Statius, and Quintilian—vied with 
each other in extravagant eulogies. The Emperor pre- 
sided over the games in person, adorned with a golden 
crown and a purple robe, and surrounded by priests in 
similar raiment. Clad thus, he distributed the prizes, 
which consisted of gilded wreaths of oak-foliage. 


While the mob was rejoicing and the soldiers vocif- 
erously greeting the generous Emperor, terror and anx- 
iety took possession of the senators and the patri- 
cian families of Rome. Upon the emptiest pretexts, the 
noblest and best of the citizens were being accused and 
executed. The most distinguished victims of the fright- 
fulness of the Emperor were three men, renowned equal- 
ly for their rank as for their virtue—Herennius Lenecio, 
Arulenus Rusticus, and Helvidius Priscus. The two first 
were accused of having written odes of praise to men 
who were displeasing to the Emperor; the third was said 
to have composed a poem in which there were references 
to the separation of the Emperor from his wife. The 
Empress had been convicted of immoral relations with a 
dancer, named Paris, whom all Rome admired. The Em- 

105 


106 AKIBA 


peror thereupon had the dancer slain in the open 
street, and when the admirers of the handsome dancer 
strewed with flowers the spot which had been covered 
with his blood, they were arrested and sentenced to death. 
The unfaithful wife was sent into exile; but Domitian 
could not endure the separation, recalled her to him, and, 
as we read in the imperial decree issued on the occasion, 
restored her to his “holy Pulvinar” (the splendidly cov- 
ered cushion-couch used by persons who received divine 
honors). 


It can be imagined that these events called forth the 
scorn of the Romans. A satire appeared, and Helvidius 
Priscus was accused of being its author. The three ac- 
cused men were sentenced to death and executed at an 
open session of the Senate, in the presence of the Em- 
peror, who feasted his eyes upon their death agonies; the 
blood of the slain ones actually bespattered the togas of 
the senators. Now there followed blow upon blow. The 
more amiably and kindly Domitian acted towards a dis- 
tinguished man, all the more surely might the latter ex- 
pect his early execution. Thus he overwhelmed with evi- 
dences of favor the consul Arretinus Clemens; as the 
latter was being carried with him in a palanquin, he was 
met by one of his informers. The Emperor had the 
palanquin halted, called the informer, and commissioned 
him to invent a cause for accusation against his com- 
panion. On the following day, Arretinus was accused 
and executed. 

Domitian’s crass superstition, too, demanded many 
victims. If one of the many soothsayers in Rome 
prognosticated the imperial purple for any particular 
Roman, he who was mentioned in such a forecast was 
executed as soon as the ‘fact became known to the Em- 


THE REIGN OF TERROR 107 


peror. A cousin of Domitian, Flavius Sabinus, had been 
chosen consul. The herald who announced the appoint- 
ment made a slip of the tongue and, instead of consul, 
said “Emperor.” The herald’s error cost Flavius Sabinus 
his life. 


Such were the conditions in Rome when the four 
rabbis made their entry. 

“Shall we not first,” said Rabbi Joshua, “look up our 
friend, the philosopher Artemidorus? The philosophers, 
many of whom Domitian has punished with death or 
exile, are our natural allies.” 

“No,” replied Rabban Gamaliel, “let us first of all go 
to the man who was the cause of our trip to Rome. 
Akiba, lead us to the home of Flavius Clemens!” 

Flavius Clemens and his wife, Domitilla, received 
Rabbi Akiba and his companions most warmly. 

“My honored friends,’ said Rabbi Akiba, “this is 
the prince of Israel, Rabban Gamaliel, the teacher and 
light of our people; this is my revered master, Rabbi 
Joshua, whose light shines as the sun; and this is my 
young friend and comrade, Elasar, at once the pride and 
hope of my people. We have obeyed the call which you 
sent to us through our brother Thaddeus, in order to 
take counsel with you as to how we, with the assistance 
of God, may deflect the grave catastrophe which threat- 
ens our people.” 

“Welcome, my friends, my teachers,” said Clemens. 
“I address you thus because Domitilla and I are deter- 
mined to accept Judaism, although Domitian punishes 
such an apostasy with death. We released ourselves long 
ago from the thrall of the gods of the Romans,” 

“Sir,” said Rabban Gamaliel, “consider well this 
resolution, before you carry it out. The pious of all 


>>) 


108 AKIBA 


nations have a share in the world to come, and if you 
have abjured your allegiance to the idols, keep yourselves 
far from murder and adultery, eat no flesh of living ani- 
mals, do not blaspheme the name of God, preserve your 
hands clean from wrong-doing, and practise justice, there 
is no need of a formal conversion to Judaism in order 
that you may obtain a portion of eternal bliss.” 

While Rabban Gamaliel was speaking, Domitilla had 
brought in grapes and other fruit, which she placed be- 
fore the rabbis. 

“Pardon me,” said she, “for offering you nothing 
else. To be sure, I have already had my house set in 
order in accordance with the Jewish law, but I fear that 
you will eat no other food at our house, because we 
have not yet embraced Judaism.” 

The rabbis sat down and ate of the fruit which 
Domitilla offered them. 

And now Rabbi Akiba had to tell of everything that 
had occurred. When he recounted the death of his mas- 
ter, Nachum, Domitilla shed bitter tears. 

“We, too, have suffered heavily,” said she. “Our 
two sons—” 

Tears choked down her voice. 

“Our two promising sons,” said Clemens, coming 
to her aid, “died in the very flower of youth. A glorious 
future beamed upon them. Domitian loved them and 
wished to adopt the elder of them, who bore his father’s 
name.” 

„ I do not bewail their lot,” said Domitilla, who had 
dried her tears. “It is better to die young than to be 
Emperor of this vast realm. My uncle, Domitian, was 
one of the most kindly-disposed persons imaginable. 
When he became Emperor, it was his ardent desire to 


%, 
FAR 
ex 
S 


THE REIGN OF TERROR 109 


benefit this boundless empire through a good, powerful 
regime, by wise and benevolent laws. But what a change 
has taken place within him! When he ascended the 
throne, he said: ‘He who does not show the informers 
his detestation encourages them!’ In the beginning, he 
acted in accordance with this basic principle; but it soon 
resulted that he could not dispense with the delators. 
Since the uprising of Sartorius Antoninus, his general in 
Germany, he scents conspiracies everywhere. The thought 
that every Roman feels himself justified to aspire to the 
imperial purple gives him no rest. He must court the 
favor of the proletariat and prepare for them costly pleas- 
ures. He must seek to maintain for himself the affection 
of the legionaries by means of abundant wages. The 
state treasury is emptied thereby, and, in order to re- 
plenish it, the provinces must suffer exactions and the 
wealthy citizens of Rome are led to their death under 
groundless pretexts, so that their possessions may fall 
into the hands of the treasurer. On this account, I deem 
the fate of my sons a happy one, because they have escaped 
these frightful temptations through an early demise.” 


“T admire the nobility of your sentiments, mistress,” 
said Rabbi Joshua. “You deserve to be taken under the 
pinions of the divine majesty and to become a daughter 
of Israel.” 

“Let us speak of the purpose of our journey,” said 
Rabban Gamaliel, “and of what we can do to turn aside 
from us the wrath of the Emperor.” 

“To alter Domitian’s disposition toward the Jews,” 
said Clemens, “does not lie in the realm of the possible. 
He hates the Jews, because they are the enemies of his 
gods, just as he hates the philosophers. Recently there 
has been added something else. It is said that the hand- 


110 AKIBA 


some dancer, Paris, who seduced the Emperor’s wife, 
was a Jew. Nothing certain is known on this point. If 
he was of Jewish descent, he was certainly a renegade. 
But, for Domitian, this is sufficient cause to hate the Jews 
and persecute them to the utmost. I know only one means 
of saving the Jews, and this sole means is: the death of 
the tyrant.” 


Clemens had spoken in a tone of solemn conviction. 
Horror was depicted upon the countenances of the Jew- 
ish listeners. | 

“If God punishes him,” said Rabban Gamaliel, “we 
shall greet his death as our deliverance; but our hand 
will not contribute towards compassing the assassination 
of the Emperor. The law of our God forbids the murder 
of even the most cruel-hearted ruler.” 

“The circumstances are favorable,” answered Clem- 
ens. “The noblest and best of the citizens long for no- 
thing with greater yearning than that the slaughtering 
sword be wrested from the hand of the tyrant. If the 
large Jewish community were to take up arms and raise 
the standard of revolt, all right-thinking men would 
align themselves with the Jews, and the power of Domi- 
tian would soon be at an end.” 

“We cannot agree with your words,” interrupted 
Rabbi Elasar ben Azariah; “we are not permitted to take 
any step which would give our persecutors the pretext to 
annihilate us. We may make use only of lawful means to 
save ourselves and our people.” 

“I fear,” replied Clemens, “that there are no lawful 
means of compelling a Roman Emperor to alter his reso- 
lution. Will you, when the destruction of all Israel is 
imminent, prove yourselves too fainthearted to oppose 
violence with violence?” 


39 


THE REIGN OF TERROR III 


“God will not abandon us,” said Rabbi Akiba. “We 
read in the Holy Scriptures: ‘I have scattered you as 
the four winds.’ Just as the world cannot do without 
the winds, so it cannot dispense with Israel. God will 
show us the way to avert the danger in a less violent 
manner.” 

“No definite decision has yet been reached,” said 
Clemens. “We can, therefore, wait a little longer. Where 
have you taken up quarters?” 

“We came directly to you,” answered Rabban Ga- 
maliel. 

“I advise you,” said Clemens, “not to live in the 
house of a Jew, so that you will not attract the attention 
of the spies of the tyrant. I shall have you introduced 
by my major-domo into the home of an unsuspected 
Roman citizen. Cocceius Nerva will joyfully permit you 
to dwell in one of his houses.” 

He signalled three times with a knocker attached 
to the wall; in a few moments the major-domo appeared. 

“Stephanus,” Clemens addressed him, “take these 
men into the house of my friend Cocceius Nerva and ask 
him, in my name, to permit them to reside in his home 
during the period of their sojourn in Rome.” 


XVII. 
EHE EMPEROR'S CARRIER: 


Marcus Cocceius Nerva received the strangers from 
Judaea most cordially, and directed them to their quarters 
in his palace. Nerva was one of the most prominent of 
the senators, and had twice been consul. He was already 
advanced in years, having passed his sixty-fourth birth- 
day; he was, in addition, a member of the secret council 
of the Emperor. 


During the night following the day on which Nerva 
had taken into his household the leaders of the Jewish 
nation, he was awakened from his slumbers by an im- 
perial messenger, and summoned to appear at once before 
the Emperor. Terror and anxiety took possession of the 
aged man. Could this sudden summons in the middle 
of the night have any connection with the strangers 
in his house? 


In the ante-chamber of the Emperor, he met Flavius 
Clemens, which confirmed his suspicions. 


“Clemens,” said he, “what have I done to you that 
you should send me people because of whom we are now 
to be taken to account?” 


Scarcely had he finished, when Catulus hastened up. 


“What has happened,” he asked of the two who were 
already present; “have the Chatti or the Sicambra attack- 
ed the country? Have the Britons or the Dacians raised 
the banner of revolt?” 

112 


THE EMPERORS?) CAPRICE 113 


Not long afterwards, Junius Mauricius entered. 
Domitian cherished for him a particularly violent hatred ; 
he was a brother of Arulenus Rusticus, who had been 
executed. 


“What is going on here?” he cried. “Are we all 
to be put to death?” 


Thus one Senator after another appeared, until 
all the eleven members of the secret council of state were 
present. Each one of them was pale with terror, and 
trembled from excitement. For a long time they waited 
in the ante-chamber. Finally the servants of the palace 
were seen entering and carrying an exceedingly large 
vat into the chamber of the Emperor. Another half-hour 
passed, during which the councillors of the mighty ruler 
almost abandoned themselves to despair. Then the im- 
perial chamber was opened, and they were permitted 
to go to meet their fate. The Emperor received them 
with solemn countenance. 


“T have had you called together, my councillors, 
props of my throne, men of distinction in wisdom and 
virtue, in order that you may reach a decision of the 
highest importance. Pardon my having been compelled 
to disturb your repose, but the matter upon which you 
are to deliberate permits of no delay. Behold this un- 
usually large fish; a poor fisherman caught it off 
Ancona, and, out of love and devotion to me, carried 
it over the mountains, in order that this rare fish might 
adorn my table. But I possess no pot large enough to 
contain this monarch of the seas. The question upon 
which you are to take counsel is this: shall the fish be 
cut into pieces and served in several pots or shall a new 
pot be made, large enough to contain the entire fish?” 


114 AKIBA 


The Senators scarcely believed their ears. Full of 
wonderment, they looked from the mighty Emperor to 
the huge fish and from the huge fish to the mighty Em- 
peror. When they were at last convinced that they had 
heard correctly, a feeling of relief entered their hearts, 
a moment before filled with anxiety. But this was fol- 
lowed by a feeling of rebellion, which took possession 
of them. The most prominent Senators of the Emperor 
who ruled the world, men before whom the kings of: the 
conquered nations grovelled in the dust, could be thus 
abused in.order to furnish a farce in accordance with a 
caprice of the Emperor! And yet they had to put a 
good face on the absurd matter. With the most consum- 
mate care, they gravely deliberated upon the problem 
that had been set before them, and adduced reasons for 
and against, as though it were a question of shielding 
the realm from the most imminent danger. By the 
decision of the majority, it was decided that the won- 
drous fish should not be cut to pieces, but that a new pot 
should actually be prepared for it. 


For the heads of the Jewish nation, this farce of the 
Emperor had the unpleasant consequence that Nerva 
asked them on the next day to take up lodgings elsewhere, 
since he had been exposed to too much anxiety during 
the night that had just passed. Rabban Gamaliel and 
his friends now desired nothing better than to be per- 
mitted to seek shelter in the house of one of their co- 
religionists. Only out of regard for the wish of Clemens 
had they entered the house of a pagan, where the images, 
scattered about promiscuously, wounded their feelings. 
They went to the home of their friend Thaddeus, who 
gladly sheltered them. Now Rabbi Joshua repeated his 
question : 


THE EMPEROR’S CAPRICE 115 


“Shall we not visit our friend, the philosopher 
Artemidorus ?” 

This time Rabban Gamaliel had no objections to 
offer, and the sages had themselves directed to the sub- 
urban estate on which the philosopher lived. 


Seven years before this, the Emperor had banished 
the philosophers from Rome. He had recently renewed 
the statutes that had been promulgated against them. In 
the meantime, many of them had returned to Rome. For 
the most part, the philosophers of that time were Stoics. 
Domitian feared the teachers of wisdom and virtue in 
the schools, just as he was afraid of the grumbling poli- 
ticians in the Senate. Both spoke the same language 
and made use of the same phrases; both had recourse 
to the same fundamental principles and the same living 
examples; whether the Stoic preached his lofty political 
doctrines from the benches of the Senate-chamber or 
avoided the public gaze and gave vent to his opposition 
in the silence of his home, he was equally an object of 
suspicion to the Emperor, who, in the one case, feared 
open hostility, and, in the other, secret intrigue. But 
while the politicians were punished with horrible forms 
of death, Domitian contented himself with merely banish- 
ing the philosophers. Some were driven to the wildest 
and most distant corners of the empire, to the coasts 
of Gaul, to the deserts of Lybia, or to the steppes of 
Scythia. But Artemidorus, who, to be sure, was a 
geographer rather than a philosopher, was exiled to an 
estate which he possessed just outside the city. 

Artemidorus of Ephesus, who is not to be confused 
with the younger philosopher of the same name and the 
author of a work on the significance of dreams, who 
lived some fifty years later, is especially renowned for 


116 AKIBA 


his journey on the Mediterranean Sea, the Red Sea, and 
the Atlantic Ocean. Five hundred years later, Marcianus 
of Heraklea made an abstract, still extant in part, of 
Artemidorus’ eleven-volume work, “Periplus.” The 
fragments of the abstract are to be found in the collec- 
tions known as the “Geographi graeci minores” (Minor 
Greek Geographers). In the course of his travels, he 
visited Palestine, and had there formed a friendship with 
the heads of the Jewish people. 


When the four rabbis had reached the country-home 
of the philosopher, Rabbi Joshua knocked at the door. 
Artemidorus heard this, and said to himself: “These 
must be the sages from Judea, who never entered a house 
without first knocking.” He quickly threw off his house- 
robe, and clothed himself in the garments which the 
philosophers of the time were accustomed to wear. 

“These are the sages of Israel,” said the philosopher 
to himself; “they will not enter until I open the door 
for them. No other people on earth possess such de- 
corum as these men.” 

Quietly he completed his toilet, and not until Rabbi 
Joshua had knocked for the third time did Artemidorus 
hasten to the door and open it. Then he saw the sages 
of Israel. In the middle stood Rabban Gamaliel, at his 
right hand, Rabbi Joshua and Rabbi Elasar ben Azariah, 
and at his left, Rabbi Akiba. Artemidorus called to 
them: 

“Welcome, sages of Israel, with Rabban Gamaliel 
at your head.”? 

He took them into his house and said: 

“Praised be the God of Israel who grants me the 
good fortune to greet my friends here.” 


1Compare Tractate Derech Eretz, Chap. 6, 


THE EMPEROR’S CAPRICE 117 


After the sages had seated [hetiselve>, Rabban 
Gamaliel spoke up: 


“We, too, are happy that we are permitted to renew 
our friendship with you. But the cause of our journey 
is a very sad one. A great catastrophe threatens our 
people. The Emperor fears the Jews even more than 
he does the philosophers. He is concerned over the fact 
that so many of the thinking men of Rome are becoming 
converts to Judaism, and he has determined, in order to 
save the old gods of Rome, to destroy us and our co- 
religionists. Now, O philosopher, we have come to you, 
to ask your advice. What can we do to turn aside the 
imminent destruction ?” 

Artemidorus remained silent for a long time, while 
the sages expectantly awaited his reply. 

“My friends,” said the philosopher at length, “it is 
difficult to offer advice in this matter. Domitian knows 
no mercy. If you go to him and cast yourselves at his 
feet, he will receive you graciously, will promise you 
mercy and clemency, only to contrive your destruction 
with all the greater certainty. Deliverance lies solely in 
the circumstance that the measure of his iniquities is 
full and that his rule of frightfulness can not last much 
longer. Believe me, he will be overthrown and will die 
a disgraceful death.” 

“What good to us,” said Rabbi Joshua, “is the death 
of the tyrant, if his murderous commands are first ex- 
ecuted upon our people?” 

“The only thing that you can do,” replied Artemi- 
dorus, “is to attempt to obtain a delay. I am in a posi- 
tion to supply you with an important confederate. 1 
shall entrust you with a secret which I learned through 
my father-in-law, Musonius. He told me that he learned 


118 AKIBA 


from one of Domitian’s informers that Marcus Cocceius 
Nerva, one of our most distinguished senators, has been 
placed at the head of those who have been appointed 
by the Emperor to die. If the assassination of this man 
is being planned, no senator is sure of his life any longer. 
Reveal this secret to Nerva; it will speed the death of 
the tyrant.” 


XVIII. 
THE DECREE. 


When the sages had left the country-house of 
Artemidorus, they considered that it would not be well 
for them in a body, to visit the senator who, for politi- 
cal reasons, had asked them to leave his house. Rabbi 
Akiba undertook to go to him alone to inform him of 
the danger that threatened him. 


Rabbi Akiba sent to ask the senator for a secret 
consultation. 


“Sir,” said he, when he appeared before Nerva, 
“you sent me and my comrades from your house in order 
that you might not be compromised in the eyes of the 
Emperor by our presence in your home. This caution 
was unnecessary. Domitian had already proscribed you, 
before we came to Rome.” 


Nerva started back in fright. 


“Are you a prophet,” he asked, “that you are able 
to penetrate into the secrets of the Emperor?” 


”IT am neither a prophet nor the disciple of a 
prophet,” answered Rabbi Akiba. “What I have just 
told you is a secret which was confided to me by a friend. 
Musonius, the father-in-law of Artemidorus, learned it 
from one of the Emperor’s delators.” 


When Nerva heard these words, he trembled; he 
staggered back, and Rabbi Akiba made haste to lend him 
support. He led him to a sofa and there seated him. 


119 


120 AKIBA 


Nerva contended, with all his strength of will, 
against the terror which had befallen him. Then he 
said: 

“The source from which you have received your in- 
formation is a reliable one, and I do not doubt the 
truth of your words. Woe to me, that I must die and 
that the thread of my life is to be violently sundered! 
But tell me, O stranger, what prompts you to give me 
this information? I did not deserve that my life should 
be dear in your eyes.” 

“Sir, I am a Jew,’ answered Rabbi Akiba, “a de- 
scendant of Abraham, of whom God said: ‘All the 
nations of the earth shall be blessed through thee.’ Con- 
sequently, it is my duty to work for the welfare of all 
my fellow-men, as far as lies in my power. But to-day, 
another cause inspires me to warn you in order that you 
may meditate plans to protect your life against the sword 
of the imperial executioner. Domitian is plotting evil 
against us Jews; therefore, his enemies are our allies.” 

“And how do you think that I am able to defend 
Mmyiiite ss: 

“That, sir, you must know better than I. For you 
have many friends, and the fate that threatens you may 
tomorrow overcome the others.” 

“You are right, stranger, I shall consider with my 
friends what is to be done. Ah, I had hoped to spend 
in peace the few days which are still allotted to me. I 
am an old, lonesome man, and the astrologers prognosti- 
cated that I should live only a short time longer, but 
that I should die peacefully in my bed.” 

“If the Chaldeans have foretold that, and you pos- 
sess the horoscope upon which this forecast is based, 
this may, perhaps, save your life. Domitian is very 


THE DEGREE 121 


superstitious, and attaches firm belief to the prophecies 
of the soothsayers. You need only to bring this horo- 
scope to his attention, and he will not be desirous of 
dipping his hands in your blood. He will prefer to 
have you die without his intercession, so that he will 
not have to challenge the hatred and the vindictiveness 
of your friends.” 


“Divine wisdom resides in you, O stranger. Your 
advice is excellent, and I shall follow it. If I remain 
alive, I shall prove myself grateful to you.” 


“Sir, my life hangs in just as great danger as does 
yours. Help us to turn aside from my people the anni- 
hilation which threatens them, and you will have bounte- 
ously paid your debt of gratitude.” 


“Of what use can a man be who is marked out for 
death ?” 


“Strange are the ways of Providence. The Almighty 
can overthrow the powerful and great in a single moment 
and exalt him who appears to be lost.” 


On that very day, the members of the state council 

were called before the Emperor. In accordance with 
his custom of being particularly amiable towards those 
whom he had selected as the victims of his despotism, 
the Emperor received Cocceius Nerva in a most friendly 
fashion. He approached him, and threw his arms about 
him. 
“But, my dear Nerva,” said the Emperor, “you look 
so dark and sombre. Can something unpleasant have 
happened to the closest of my friends, to him who 
stands nearest to my heart?’ 


“I must, indeed, be sad,” answered Nerva, “since 
the stars announce my early demise.” 


122 AKIBA 


“Your words grieve me, Nerva. Let us hope that 
this time the stars have erred, although they are ac- 
customed to foretell the fates of men without deception. 
Has the mode of your death also been shown you?” 

Nerva drew forth a tablet and handed it to the 
Emperor. 


“Here,” he said, “is the horoscope which was cast 
on my last birthday, at the hour of my birth.” 

Domitian took the tablet and examined it attentively. 

“Indeed,” he said, “the stars announce your early 
death. But your star descends gleaming and beautiful 
and undarkened. You will die in your bed and will 
enjoy, without troubles, the days which are still allotted 
you.” 

Nerva drew a breath of relief. He knew the Em- 
peror thoroughly, and derived from his words the cer- 
tainty that the tyrant had abandoned the plan of having 
him put to death. 

In the meantime, the members of the state council 
had assembled. Domitian had ascended the throne; at 
his feet, on low cushions, sat the councillors. 

“My friends,” the Emperor addressed his audience, 
“what shall one do, when he has a painful festering sore 
upon his foot? Shall he permit the sore to spread until 
the entire body is infected by its poison and approaches 
sure death, or shall he cut out the sore with a sharp 
knife, in order to preserve his life.”1 

“You ask us this, O Emperor,” said Junius Mauri- 
cius, “only in order to introduce something else by means 
of your question. For it is self-evident that one must 
undergo the operation, no matter how painful it may be, 
in order to save the entire body.” 


iCompare Abodah Zara, 10b. 


THE DECREE 123 


“You have correctly comprehended the sense of my 
words, Junius. You all know that the religion of our 
fathers is in great danger. Already they are beginning 
in Rome to doubt the omnipotence of Jupiter, and Min- 
erva, my gracious patroness, does not receive the adora- 
tion which is her due. I have driven from the city the 
philosophers, who poison the hearts of the youth through 
their misleading doctrines. But a powerful enemy of 
our gods lives in our midst and is tolerated by us. This 
enemy, this godless enemy, is Judaism. You know that 
the Jews worship no gods. In this respect, they differ 
from all the peoples of the earth. The gods of the 
Egyptians, of the Chaldeans, of the Gauls, of the 
Germans, and of all other nations, are like ours; there are 
merely different names for the same divinities. But 
the Jews have no gods whatsoever; for them, Jupiter 
does not rule the heavens, nor Neptune the seas, nor 
Pluto the shades; for them, Apollo does not guide the 
chariot of the sun nor does Diana the moon. They 
have no divine image to which they show reverence. 
They have from earliest times been enemies of the 
Roman empire.. My father, the divine Vespasian, over- 
threw them; my brother, the divine Titus, destroyed their 
Temple, in which they worshipped an unknown, invisible 
Being. Despite this, they have not ceased to be danger- 
ous to us; they seduce my people to godlessness, Al- 
ready many prominent citizens have been put to death 
for their inclination toward Judaism. But the contagion 
spreads further and further each day, and as long as we 
tolerate these Jews in the Roman Empire, their godless- 
ness will work like an infectious disease. Therefore, 
I feel myself called to complete the work which was 
begun by my father and my brother. Their activity 


124 AKIBA 


proved ineffectual; they crushed the Jewish state and 
destroyed the Jewish Temple; but they permitted the 
Jewish people to live on. I wish to root out the entire 
nation and, in this way, to preserve the gods of Olympus 
from collapse. Not a single Jew, not a man, woman or 
child, of this sinful, godless race shall remain alive. 
Thirty days from to-day, the Senate shall decree that 
they all be killed, all, all, in the entire vast Roman 
Empire, wherever they may be living, in Rome and all 
Italy, in Judaea and Syria, in Egypt and Africa, in Gaul 
and Spain. I expect all of you to be in agreement with 
me and to make this decision of mine also yours.” 

Flavius Clemens arose. 

“Caesar,” he said, “permit me—” 

“Be silent, Clemens,” interrupted the tyrant, “it does 
not become you to take part in this discussion. I 
have been informed that you lean to the customs of 
the Jews, hold intercourse with them, and deny the gods 
the reverence due them. By Hercules, if you were not 
my next of kin, if I did not desire to spare Domitilla, 
my niece, I should long since have permitted the prose- 
cutor to take you to account for your unholy conduct. 
Do not dare to utter a word in favor of the Jews, or I 
swear by Minerva, my sublime protectress, that you will 
be accused and convicted of impiety.” 


Flavius Clemens was silent, and panic seized the 
members of the secret council. 

“Then all of you are in accord with me?” 

“Omnipotent Emperor,” interposed Nerva, “what you 
have said is certainly true, but—” 

“Nerva,” Domitian interrupted, “I should think that 
you would like to spend the few days that you are still 


THE DECREE 125 


destined to live, in rest and peace! Desist, therefore, 
from defending the Jews.” 


No one else ventured to raise an objection, and so 
the Emperor’s plan of annihilation became a formal de- 
cision. Before Domitian dismissed the members of the 
secret council, he said: 


“Remember that you are my secret councillors. 
Whoever gives to the outside world the most meagre 
hint regarding the decision that has just been reached 
will suffer the penalty of death. Keep the secret even 
from your wives.” 

At these words, the Emperor cast a dark glance 


upon his nephew Clemens; for him especially was the 
warning of the tyrant meant. 


XIX. 
SACRIFICE. 


Despite the express command of the Emperor, 
Flavius Clemens made haste to divulge to the Rabbis 
who were in Rome, the secret of the decision of the 
council, which was*to be laid before the Senate at the 
expiration of thirty days. There was not the slightest 
prospect that the Senate would oppose the Emperor’s plan. 
The Senators trembled for their lives, and outdid one 
another in submissiveness. As greedy of honors and 
domineering as Domitian was, he could yet scarcely do 
justice to the many evidences of esteem with which the 
Senate wished to overwhelm him upon every occasion. 
Only a few days before, the Senate had decreed to 
create for the Emperor a body-guard consisting of 
Roman knights; but Domitian had refused this high 
honor. It was, therefore, to be expected that the Senate 
would ratify, without any opposition, the murderous plan 
of the Emperor. 

Despair seized upon the hearts of the leaders of the 
Jewish nation. Flavius Clemens consoled them. 

“Fear nothing,” he said, “God will not abandon you, 
but will send you deliverance. Was it not one Jew who, 
in the days of old, nullified single-handed the malicious 
proposal of Haman? To-day Judah counts many devout 
and holy men, for whose sake God will have mercy on 
His people.” 

_ “Tf we only knew,” said Rabban Gamaliel, “how we 
could be helpful to our people! But we stand here 
126 


SACRIFICE 127 


completely at a loss and unable to offer advice. There 
remains to us no other refuge but prayer to our God 
in Heaven.” 


“And repentance for our sins,” said Rabbi Akiba, 
“and a return to Him with all our heart and all our soul, 
in accordance with the scriptural text: ‘In your need, 
turn again to the Lord your God, and hearken to His 
voice; for the Eternal, your God, is merciful; He will 
not forsake nor destroy you, nor will He forget the 
covenant which he swore unto your fathers.” 

Flavius Clemens had not told his wife of the evil 
plans of the Emperor. But as he was always sad and 
depressed, Domitilla did not cease questioning him, until 
he finally revealed to her the cause of his moroseness. 
Both had previously embraced Judaism. Flavius 
Clemens had performed upon himself the act of circum- 
cision. Twenty-five of the thirty days had already sped 
by, when Domitilla said to her husband: 

“You must rescue the Jews, Clemens, before it is 
too late. Only five more days, and the Senate will 
sanction the decision of the Emperor, and then unspeak- 
able misery will overtake the people of God.” 

“What shall I do, my beloved wife? I am utterly 
at a loss.” 

“My dear husband, beloved of my heart, it is in 
your power to procure at least a delay. What is this 
life, full of anxiety and sadness and grief? In the 
Beyond, a loving God has prepared indescribable bliss 
for His pious children. After the Emperor, you are 
the first in rank in the Empire. The will of the Roman 
people has clothed you with the consulship. If you 
were to die, another consul would first have to be elected, 
before the Senate could reach a binding decision. You 


128 AKIBA 


know that the preparations for the election of a consul 
occupy many days. Much can happen in a short time, 
and perhaps assistance may come for the Jewish people. 
Therefore, I ask you to go to the Emperor and confess 
to him that you have already embraced Judaism. He 
will sentence you to death and have you executed. From 
your blood will spring salvation for the Jewish people.” 

“Domitilla, what do you demand of me! Shall I 
sacrifice my life only in order to gain delay?” 

“My beloved, if it were in my power, how gladly 
should I give up my life for such a purpose! What does 
this life offer us but pain and distress, since the day when 
death carried off the beloved of our heart, since the day 
when my uncle on the throne became a bloody monster? 
My Clemens, I deem you ‘fortunate that it is granted you 
to win immortal life by a deed full of self-sacrifice.” 

“How shall I bear the fate of a disgraceful execu- 
tion?” 

“Take this ring, my beloved. In its capsule there 
are a few drops of poison which, when swallowed, have 
an immediate and fatal effect. You now have in your 
hands the means of escaping a shameful execution.”! 

On the next day, Clemens appeared before the Em- 
peror. Domitian had surrounded himself with the most 
stringent precautionary measures. Even his closest 
friends were not admitted into his presence befure it had 
been ascertained by a careful search that they were un- 
armed. 

“All-powerful Caesar,’ Clemens addressed the Em- 
peror, “I come to bespeak your clemency in behalf of 
the Jews.” 


1Compare Midrash Rabba to Deuteronomy 2, and Yalkut to 
Psalm 47. 


SACRIFICE 129 


“Be silent,’ exclaimed Domitian, “or your life is 
forfeit!” 


“I do not fear death,” answered Clemens, “and I 
will speak, even at the risk of your forgetting that I am 
your nearest relative and the husband of your niece. You 
will never succeed in exterminating the Jews. To be sure, 
you can bring death and destruction to a part of them; 
but utter annihilation you cannot achieve. The Almighty, 
the Creator of Heaven and earth, guards and protects 
them, and will not permit their being destroyed; for they 
are His people, whom He shelters with loving care, as 
the shepherd watches his sheep. Your plan of murder 
will not succeed; but you will conjure up destruction for 
yourself.” 


“How can these miserable Jews harm me? They are 


a conquered, downtrodden people, and I am the ruler of 
the world.” 


“Tt is not the Jews who will prove dangerous to you; 
but the God of the Jews, the omnipotent Creator and 
guide of the universe will know how to punish you, if you 
stretch forth a hand against the people which He has 
chosen from all the nations of the earth.” 

“Then you believe in this God and acknowledge 
him ?” 

“T believe in Him and acknowledge Him.” 


“I am grieved on your account, Clemens. I should 
not like your blood to be spilled as that of a criminal. 
Take back what you have just said, lest you suffer 
death.” | 


“Will you give up your plans of murder against the 
Jews?” 
“No, and again, no!” 


130 AKIBA 


“Then have me also killed, and grant me the favor 
of being permitted to sacrifice my life for the sanctifica- 
tion of the name of the one God!” 


“You are mad, Clemens, your reason is obscured. 
Retract this statement and I shall elevate you to a posi- 
tion higher than you have ever in your fondest dreams 
hoped to attain. You have already reached the highest 
rung to which a citizen of this realm can climb. You 
bear the same lofty magisterial dignity as I: you are con- 
sul. But I intend to elevate you still more. You and 
Domitilla are my closest relatives; I have no one who 
stands nearer to me than you, since my only son died 
and I have no other prospective heirs. It is, therefore, 
my purpose to clothe you with the purple, to adopt you 
as my son, to exalt you to the rank of vice-Emperor. 
Withdraw what you have said, Clemens, cease your fool- 
ish twaddle about the Jews, and you shall be a god on 
earth.” 


“The dazzling prospect which you hold out to me 
contains nothing alluring for me. Once I cradled myself 
blissfully in such dreams. But since you, Domitian, have 
showed the world with how many crimes an Emperor 
is compelled to burden his soul, I have resolved to re- 
nounce so lofty a station. Moreover, my belief and my 
faith are not for sale. Never in my life will I prostrate 
myself before the Roman gods, never will I sacrifice to 
them. And if you were to die to-day, and the Roman 
people were to acclaim me, your next in kin and heir, 
Emperor, I should refuse the imperial purple. I strive 
after eternal bliss; the goods and dignities of this world 
hold no more charms for me.” 


“And Domitilla ?” 


SACRIFICE 131 


“She shares my views; she herself encouraged me to 
appear before you and to confess to you that we have 
both embraced Judaism.” 

“You must die, Clemens.” 

“T know it.” 

“I am compelled to introduce an accusation against 
you into the Senate, and you will be sentenced to a mis- 
erable death.” 


“Caesar, Domitilla gave me this ring. In its capsule 
are a few drops which I need only to sip in order to es- 
cape the disgrace of a public execution. I, too, was 
determined to put an end to my life, through this poison, 
in your presence. But I have changed my mind. I shall 
sanctify the name of God before the eyes of the entire 
world. The most distant generation to come will see in 
me an example, and learn through me how great is the 
power of the truth with which I am permeated.” 

“You are ill, Clemens. I ask you again, for the last 
time, to disavow this preposterous admission. We are 
alone; no living being except me has heard your insane 
babblings and I, I shall forget them.” 

“T shall repeat my confession in the Senate-chamber 
and on the market-place, I shall shout, so that the entire 
world may hear, the fact that I have become a Jew, 
that I revere the one, invisible God, the Creator of 
Heaven and earth, that I despise the gods of Rome and 
scorn and reject those of all other nations.” 

Domitian opened the door and called to the sentinel 
who was stationed in the ante-chamber: 

“Arrest this man and have him securely impris- 
oned; he is a prisoner deserving of capital punishment.” 

On the very same day, Domitian entered the Senate 
as the accuser of the consul, Flavius Clemens, and 


132 AKIBA 


charged him with apostasy to Judaism. As Clemens 
made no denial, he was unanimously sentenced to death. 
With amazement and terror, the Romans learned that 
Domitian had not hesitated to put to death his closest 
relative, the distinguished scion of the royal line, the 
supposed successor to the throne. Panic seized all the 
aristocratic Romans; but still greater were the mourning, 
the fright, the despair of the hard-pressed Jews, who 
had no suspicion of the fact that Clemens had sacrificed 
himself for their sake. 


XX. 
LEE CONSPIRA GY: 


When the Rabbis of Judaea, who were in Rome, 
learned of the execution of Flavius Clemens, they rent 
their garments, seated themselves on the ground, and 
wept. After they had sat there in silence for a short 
while, Rabbi Akiba said: 

“My teachers, now is not the time to sit inactive and 
to mourn. Perhaps we shall learn something that may 
be of benefit for us and our people.” 

“Under the present circumstances,’ said Rabbi 
Joshua, “a visit to Domitilla would be dangerous. Her 
house is most probably watched by spies, and everyone 
who enters or leaves is called to the attention of the 
tyrant as a suspicious character.” 

“Nevertheless,” said Rabban Gamaliel, “we must 
visit the wife of him who has sacrificed his life for the 
glorification of the divine name, we must console and 
seek to strengthen her in her bitter sorrow.” 

When the sages came to the wife of Clemens, they 
found her calm and strong. 

“My friends,” she said, “you do not know what a 
noble deed Clemens actually performed for your sake. 
Only five days more, and all Israel was to have been 
destroyed. Through his death, Clemens procured a delay 
whereby Domitian’s murderous scheme is indefinitely 
postponed. In the meantime, God will send His people 
assistance and rescue. After my beloved husband had 
circumcised himself, he went to the Emperor, and ac- 


133 


134 AKIBA 


knowledged himself a Jew, in order, through his death, 
to make necessary a new consular election. He asked 
me to tell you that he had assumed the name Shalom and 
the surname Ketia, because he laid hand upon himself 
in order to enter into the covenant of Abraham.” 


“The memory of Shalom Ketia will be blessed for all 
time to come,” said Rabban Gamaliel. “In the last verse 
of the forty-seventh Psalm, we read: ‘The princes of the 
nations have gathered together to be with the people of 
the God of Abraham; for the shields of the earth are 
God’s ; sublime above all is He.’ Once God said to Abra- 
ham, ‘I shall bless you and exalt your name, and you your- 
self shall be a blessing; and I shall bless those that bless 
you, and curse him who curses you, and through you all 
the families of the earth shall be blessed.’ After all these 
promises, God commanded Abraham to carry out upon 
himself the covenant of circumcision, and said to him; 
‘Fear not, I am your shield.’ But God made no promise 
whatsoever to Shalom Ketia, who, nevertheless, entered 
into the covenant of Abraham and sacrificed his life for 
the rescue of the Jewish nation; he is, therefore, even 
greater than Abraham, and to him the following promise 
has reference: ‘For the shields of the earth are God’s’; 
sublime above all men is he, greater and loftier even than 
our father Abraham.” 


When Rabban Gamaliel had finished, the major-domo 
of Domitilla, the freedman Stephanus, rushed into the 
room, 


“Flee hence as swiftly as you can,” he called out to 
the sages, “for messengers of the Emperor are approach- 
ing. Follow me, I shall lead you into the open through 
another exit.” 


ET CGN SETAC, 135 


“Go,” said Domitilla, “pray for me and for my 
cherished husband.” 

“For Shalom Ketia,” said Rabban Gamaliel, “we 
need not pray. He has accomplished the highest that a 
man can perform on earth. Eternal bliss will fall to his 
lot, and you, mistress, will one day enter the habitation 
of the blessed.” 

“Hasten,” cried Stephanus, “the messenger of the 
Emperor must not find you here.” 

The Rabbis followed their guide. Soon afterwards, 
the emissaries of the Emperor entered the chamber of 
Domitilla; they announced to her that the Emperor was 
actually under the obligation of having her placed on 
trial and sentenced to death but that he was making use 
of the lofty privilege of his royal authority and sparing 
her life; she must, however, go into exile on the island 
of Pandateria. 

The anxiety which had seized upon the Roman sena- 
tors was increased even more when one of the noblest 
and most aristocratic of them, the ex-consul Acilius 
Glabro, was accused of the crime of having once fought 
with wild beasts in the amphitheatre. He was sentenced 
to death and immediately executed. The Emperor’s de- 
lators had spread over entire Rome. They knew how to 
slink about everywhere, under all kinds of disguises. 
They cursed the Emperor and his frightfulness to such 
an extent that they enticed the selected victim to utter 
the same complaints. Then the victim was denounced, 
accused upon the emptiest of pretexts, and executed. 

All these horrors and executions finally caused a few 
senators to assemble at the home of Cocceius Nerva and 
to resolve upon the death of the Emperor. They were 
driven to this extreme by their concern for their own 


136 AKIBA 


lives. Though the danger was very great, they were not 
to be deterred. Yet, even if they succeeded in killing 
Domitian, there remained the fear that the plebeians and 
the soldiers, whom he had always flattered, would avenge 
his death. Consequently, no one wished to undertake to 
place upon his own shoulders the purple which would be 
made vacant by the assassination of the Emperor; for it 
was to be anticipated that the vengeance of the legion- 
aries would overtake the successor to the imperial power. 

When all had réfused, Marcus Cocceius Nerva said: 

“T am an old man, and should have preferred that 
younger, stronger shoulders than mine should be ready 
to assume the burden of ruling. But as no one wishes to 
risk the venture, I declare myself ready to sacrifice, in 
the service of the fatherland, the few days that I may 
still be permitted to live.” 


The assembled senators congratulated Nerva, and 
thanked him for his heroic decision. Now the plan for 
the assassination of the Emperor was drawn up. Like 
Julius Caesar before him, he was to be slain in the very 
midst of a session of the Senate. 


But it was to come about differently. Domitian no 
longer trusted his own servants. He had the prefect of 
the palace and of the body-guard, Casperius Aelianus, 
arrested, and several of his informers, who had aroused 
his suspicions, executed. Panic overwhelmed all who were 
near him. Then, one day, it happened that a lad named 
Ganymede, upon whom the Emperor performed acts of 
perversion common in Rome at the time, found a tablet 
which the tyrant had concealed beneath his pillow. Upon 
it were noted the names of new victims, among them 
Domitia, the Emperor’s own wife, and Parthenius, his 
most trusted servant. Ganymede showed the Empress 


THE CONSPIRACY 097 


what he had found. She summoned Parthenius and the 
others who had been proscribed, and showed them the 
notes which Domitian had added in his own hand. 
“We must anticipate him,” cried Parthenius. 
“Exactly,” said the Empress. “But whom shall we 
trust with the execution?” 


“Leave that to me, mistress,” said Parthenius. “I 
know a man of great physical strength, who would deem 
himself fortunate to be permitted to deal the death blow. 
As Domitian himself is very strong and always allows 
only one servant near him, the one who is to liberate us 
must at least equal him in physical strength.” 

Not long afterwards, Parthenius entered the deserted 
house of Flavius Clemens and expressed the desire to 
speak with Stephanus, the major-domo. As the latter 
was not at 'hand, Parthenius remained to await his re- 
turn. 

Stephanus had gone to the lodgings of the Jewish 
sages. 

“I bring you here,” he said to them, “my master’s 
last will and testament. Before his visit to the Emperor, 
he entrusted to me this packet, saying: ‘Stephanus, you 
have been a faithful servant to me; I pray you, fulfill 
my last wish. If I do not return from this visit, bring 
it to the sages from Judaea, and tell them that it shall 
be the property of Akiba and his comrades.’ ” 

Without awaiting the reply of the sages, Stephanus 
departed. Rabbi Akiba opened the packet, and found in 
it jewels and pearls of almost priceless value. 

When Stephanus returned to the house of his master 
and found Parthenius waiting for him, he exclaimed: 

“Well, Parthenius, have you come to lead me, too, 
to my death ?” 


138 AKIBA 


“No,” replied Parthenius, “I have come to give you 
the opportunity of avenging the death of your master.” 

“I do not wish to avenge my master’s death. My 
master received only the punishment which he deserved, 
and my beloved mistress has been spared by the grace of 
the Emperor. I am very well disposed toward Domitian, 
and I offer a sacrifice daily to Minerva, supplicating her 
graciously to protect him.” 

“You are very clever, Stephanus, and I have nothing 
but praise for your foresight; but I beg of you, read 
what Domitian has written upon this tablet in his own 
hand; you know the handwriting of the Emperor.” 

Stephanus took the tablet and read. 

“To be sure,” he said, “that alters conditions. Give 
me your hand, Parthenius, we are confederates.” 

“Good,” said Parthenius, extending his hand, “I 
seize this hand and dedicate it to the best and noblest 
deed that a Roman has ever performed. This hand shall 
prevent the raging tyrant from shedding more of the 
blood of the leading citizens of the state.” 

“Why have you selected me for this, Parthenius?” 

“Because Domitian possesses great physical strength 
and because you are the only one, of all those whom I 
can take into my confidence, who is his superior in this 
respect.” 

“What is your plan?” 

“You must offer to enter the service of the Emperor. 
He knows you and is attached to you. He will bear no 
suspicion against you and will not fear that you wish to 
avenge your master, because he does not believe in ‘faith- 
fulness and integrity. But you will draw the dagger | 
which you will carry concealed under your cloak, and will 
thrust it into his accursed heart. Jupiter will lend 


THE CONSPIRACY 139 


strength to your arm, and will send the thrust home. 
All the gods have abandoned the tyrant. Last night, he 
dreamed that Jupiter, the protector of the Empire, had 
forbidden his daughter Minerva any longer to shield the 
destroyer of the Empire, the despotic Domitian. The 
auspices are favorable. It is for you, Stephanus, to see 
to it that they are soon fulfilled.” 


“T need no further admonition. The shades of my 
beloved master shall be avenged.” 


XXI. 
DELIVERANCE. 


Time passed, all too swiftly for the anxious Jews. 
On the days preceding the New Year, they had all 
prayed with redoubled fervor to God; on New Year’s 
day the sound of the Shofar had penetrated their hearts. 
The election of the new Consul, who was to take the 
place made vacant by the execution of Clemens, was 
set for the eighteenth day of September. On the same 
day, the decree of the Emperor against all the Jews 
of the Empire was to be laid before the Senate for 
ratification. The Christians, too, were included, for, 
at that time, they were still considered a Jewish sect; 
they were also to be sacrificed, without exception. In 
that year, the Day of Atonement fell upon the eighteenth 
of September. It can readily be imagined with what 
fervent devotion the Roman Jews prayed to the Almighty, 
how they repented of their sins. Our sages tell us, in 
the Midrash, that the promise of the Scriptures was 
fulfilled during these days; for we read (Deuteronomy 
4, 30): “In thy distress—thou wilt return to the Lord 
thy God, and hearken to His voice.” 


In colonial Agrippina, the Cologne of our day, a 
soothsayer, named Mardonius, had prophecied that the 
Emperor would be assassinated on the eighteenth of 
September, at the beginning of the fifth hour of the 
afternoon. He had been brought in chains to Rome, 
tried there, and sentenced to death. Then the soothsayer 
laughed and said: “You can sentence me to any death 

140 


DELIVERANCE IAI 


that you please. My fate will be a different one. 
Mardonius will not die at the hand of the executioner, 
but will be torn to pieces by dogs.” To show that he 
was a false prophet, the Emperor ordered a stake to be 
erected and the soothsayer to be thrown into the flames. 


The command of the Emperor was immediately 
carried out. Domitian himself was present when the 
sentence was executed. A smile of relief flitted over 
his face as the unfortunate man was cast into the leaping 
flames. At the very same moment, a frightful storm 
broke out, rain fell in torrents, extinguished the fire, 
and the half-consumed soothsayer escaped the stake with 
his life. At the foot of it he collapsed, too weak to go 
any further. Just then several dogs ran up, and tore 
to pieces the dying man. Domitian beheld this, and his 
heart trembled with deadly fear. 

“Alas!” he exclaimed, “if the wretch foretold the 
truth concerning himself, what he predicted about the 
ruler of the world will also come true.” 

The Emperor spent the succeeding days and nights 
in an agony of terror. Finally, the eighteenth of Sep- 
tember arrived. 

“To-day,” said Domitian, “something will occur 
which will become the subject of conversation all over 
the world.” 

He had a sore on his forehead from which he 
squeezed a drop of blood, and sighed: “If only this were 
all!” 

The fifth hour arrived, without anything happening ; 
when it was past, an insane joy took possession of the 
Emperor. He demanded that a bath be prepared for 
him and that he be clothed for the evening meal. 


142 AKIBA 


Scarcely had this been done when Stephanus entered 
the chamber of the Emperor. 

“What do you desire, Stephanus?’ asked the 
Emperor. 


“Mighty Caesar,” answered Stephanus, “I no sooner 
enter your service than I approach you with a request.” 

“Nothing concerning Domitilla, I hope,” said the 
Emperor. 

“No,” replied Stephanus, “it concerns your own 
person, O favorite of the gods, pride of the Roman 
people!” 

At these words, he handed the Emperor a document 
which Domitian took and began to read. At this, 
Stephanus drew from the sleeve of his cloak a dagger, 
and struck the Emperor with all his might. As he had 
not been severely wounded, Domitian grasped for his 
own weapon, but found that the sword had been re- 
moved from its sheath. Thereupon, he seized the dagger 
of the assassin, cutting his own fingers to the very bone; 
then he tried to gouge out the eyes of Stephanus with 
his bleeding fingers, and beat him upon the head with 
a golden goblet, all the while screaming for help. It 
was a horrible struggle and, despite his powerful 
physique, Stephanus would have succumbed, had not, 
at this moment, Parthenius, Maximus, and other con- 
spirators come to his assistance. They attacked the 
desperately struggling, bleeding Emperor with their 
daggers, until he fell to the floor in a heap. It was high 
time. Domitian was still living when his faithful legion- 
aries were attracted by his piercing shrieks, and rushed 
in with bared swords. 

To their horror, they saw their master lying on 
the floor in a dying condition. 


DELIVERANCE 143 


“Who did this?” one of them shouted. 
The dying Emperor summoned all his remaining 
strength and croaked: “Stephanus!” 


The legionaries attacked Stephanus with their 
swords, while the other conspirators hastened away as 
quickly as they could. Stephanus was cut to pieces, 
and thus the Emperor and his slayer died together. . 

Swift as the winds, the report of the murder of the 
Emperor flew about. The Senators were assembled in 
the Curia and greeted the fall of the tyrant with noisy 
shouts of acclamation. The fathers of the people heaped 
curses and maledictions upon the head of the murdered 
Emperor, placed ladders upon the walls, and tore down 
his trophies and his likenesses. After the first outburst 
of joy had calmed down, they hastened to bestow the 
royal power upon Senator Marcus Cocceius Nerva. 


The Jews were still in the synagogue. The Day of 
Atonement was approaching its close, when, suddenly, 
the rumor of the death of the tyrant was circulated. 
' Thereupon, Rabban Gamaliel threw himself upon the 
ground and exclaimed: “The Eternal is God, the Eternal 
is God.” The whole congregation followed his example, 
and the synagogue trembled with the joyous exclamations 
of those who had been snatched from death. 

_ Happiness prevailed in Rome. The city had been 
filled to overflowing with images of the assassinated 
Emperor; all of these were delivered to destruction; 
those of marble were pounded to dust, those of gold, 
silver, or bronze melted, among them the majestic 
colossus in the Forum. Domitian’s name was erased 
from every monument; his triumphal arches, together 
with the Janus-arches with which he had adorned the 
streets, were pulled down. 


144 AKIBA 


In the meantime, the corpse of the murdered world- 
ruler remained lying, unheeded, on the spot on which the 
Emperor had fallen. There was no one who was willing 
to pay him the last honors,—neither his wife Domitia, 
nor any of the numerous manumitted informers whom 
he had laden with wealth and dignities, not a single one 
of all the sycophants who had worshipped him as a god. 
And so, the corpse lay there, putrefying and filling the 
palace with stench, until Phyllis, the old nurse of the 
Emperor, the only one who remained faithful to him 
even after his death, took hold of him, burned the 
corpse, and placed the ashes in the temple of the Flavii 
next to the urn of Julia, the daughter of Titus. 

But the newly-chosen Emperor could not rejoice in 
his rise to imperial dignity. The praetorian guards 
revolted and angrily demanded revenge for the blood 
of the deceased Emperor. Parthenius and Maximus 
were killed by them. Culpurnius Crassus, a descendant 
of the renowned triumvir, laid claim to the imperial 
purple. Only with difficulty were these uprisings 
suppressed. 

When Nerva had at last procured peace, there began 
a reign of mildness and clemency. The bloody laws 
which Domitian had enacted were repealed and the exiles 
recalled to Rome. This recall came too late for 
Domitilla. She had already succumbed, on the island 
of Pandeteria, to the grief consequent upon the death 
of her beloved husband. 


The new Emperor summoned the sages from Judaea 
into his presence, and received them very amiably. 

“I am now in a position,” he said, “to recompense 
you for the kindness you showed me. I shall always be 
a gracious ruler to the Jews.” 


DELIVERANCE 145 

At these words he handed them a coin. On its 
obverse was the image of the Emperor, on its reverse 
a palm-tree as the symbol of Judaism, with the inscrip- 
tion: “The libels upon the Jews have been withdrawn’’ 
(Fisci judaici calumnia sublata). 

The Rabbis thanked the Emperor, and Rabban 
Gamaliel handed him, in his turn, an apology, in which 
all the accusations against Judaism were refuted. Then 
the Rabbis blessed the Emperor and departed. 


Although the winter was approaching, the sages 
could not be persuaded to await a more propitious sea- 
son for sailing. They longed for their country and their 
accustomed educational activity. Therefore, they jour- 
neyed to Brundisium, and embarked upon a ship that was 
awaiting them there. But the passage proved very 
stormy. The ship was driven from its course, and the 
food-supplies which they had brought with them were 
scarcely sufficient for the lengthened trip. Moreover, the 
tithe for the Levites and the tithe for the poor (it was the 
third of the seven years of the shemitah-cycle) had to be 
deducted. Then Rabban Gamaliel said: 

“T shall deduct the levitical tithe of the food which 
we have here from that which I have at home; that I 
hand over to you, Joshua, since you are a Levite, and the 
place where the grain grows is hired to you; the same I 
shall do with reference to the eleemosynary tithe, which 
I shall deduct at home. This I hand over to you, Akiba, 
as the head of the poor-relief, and the place where it lies 
is hired to you.” 

In a similar manner, Rabbi Joshua made over to 
Rabbi Elasar ben Azariah, who was a descendant of 
Aaron, the priestly tenth of the levitical tithe which had 
been transferred to him. 


146 AKIBA 


Now the sages could enjoy all the provisions which 
they had brought with them, and these lasted until they 
reached the harbor of Jaffa. 

It was towards evening of a Friday afternoon when 
the ship approached land. 

“Tt will be the Sabbath,” said Rabbi Elasar ben Azar- 
iah, “before we reach the harbor and we shall not be per- 
mitted to leave the ship.” 

“Not at all,” replied Rabban Gamaliel, “it is still 
daylight, and we are within the sabbatical limits. We 
are not two thousand paces from land. Even though the 
ship does not land before it is night, we may, neverthe- 
less, disembark. But now, my friends, follow me into the 
hold.” 

“Why,” asked Rabbi Elasar, “should we not remain 
on deck? My eyes drink in ecstatically the view of the 
Holy Land.” 

Rabban Gamaliel and Rabbi Joshua had already left 
the deck. But Rabbi Akiba said: 


“Come, brother Elasar. If we wish to disembark 
to-day, we must not tarry here. As soon as the ship lands 
—and it will then be Sabbath—the crew will lay down a 
gang-plank whereby we can reach land from the ship. 
If this gang-plank were put down for our sake, we could 
not make use of it on the Sabbath. But as the crew uses 
it for itself, we, too, may leave the ship over it.” 

“But why should we leave the deck?” asked Rabbi 
Elasar. 

“Because,” answered Rabbi Akiba, “if the gang- 
plank is put down in our presence, that would be just as 
much as though it were made for us. But if we remain 
at a distance, as though we were in no haste whatsoever 


DELIVERANCE 147 


to leave the ship, then the crew lays down the gang-plank 
entirely for itself, and we are permitted to use it.” 

At these words they had reached the hold, so that 
Rabban Gamaliel heard the end of Rabbi Akiba’s ex- 
planation. 

“You have guessed my thoughts, Akiba,” he said. 
“Only if the captain has the gang-plank put down when 
we are not present may we make use of it to leave the 
ship.” 

And so it was. Intoxicated with joy, Rabban 
Gamaliel and his comrades trod once more the soil of the 
Holy Land.! 


1Compare Tosephta, Sabbath, Chap. 14. 


XXII. 
AN EXTRAORDINARY MISSION. 


Happiness reigned in the land of Judea when the 
sages returned with the welcome news that the tyrant 
had died and that there was a new ruler at the head of 
the Roman Empire who wished to be a kind master and 
protector of the Jews. The sages resumed their lectures ; 
for it was now a question of employing the period of 
peace and calm in order to introduce perfect clarity into 
the oral tradition and to explain and elucidate many con- 
tradictory traditions. 


We must take the occasion here to set forth, in some 
detail, how such contradictory traditions could arise. 

When the Almighty revealed Himself to His people 
on Mount Sinai, He gave Moses the entire Torah, which 
contained six hundred and thirteen precepts—two hun- 
dred and forty-eight of them positive commandments, and 
three hundred and sixty-five negative commandments or 
prohibitions ; for each one of these, God gave our master 
Moses verbal explanations. These Moses handed down to 
Joshua; from him they passed to the elders, then to the 
prophets, then to the members of the great synod, then to 
the men who always stood in twos at the head of Israel 
and are known as “pairs” (Zugoth). The last of these 
pairs was made up of the two celebrated teachers, Hillel 
and Shammai. Both had founded schools which very fre- 
quently opposed each other in their interpretations of the 
law. How had these different interpretations arisen? 
Our sages tell us that during the thirty days which Israel 

148 


AN EXTRAORDINARY MISSION 149 


spent in mourning and lamentation over the demise of our 
peerless master, Moses, a considerable number of oral 
traditions had been forgotten, but that Othniel ben Kenaz, 
who later became the first Judge in Israel, restored them 
through his keen reasoning. Thus tradition went hand in 
hand with logical deduction. Whenever a grave doubt 
arose over one of the traditions, the Jewish sages did not 
rest content until they had cleared up the disputed point 
and ascertained the correct religious precept. Thus, for 
instance, there had been a question, in the time of the 
Judges, whether the exclusion of the Ammonites and the 
Moabites was meant to cover only the male members of 
these two nations, or whether it included the females. It 
was for this reason that the cousin of Boaz refused to 
marry a Moabitess, Ruth, who had become converted to 
Judaism, and Boaz, too, was in doubt. Indeed, as our 
sages tell us in the Midrash, even Jesse, the grandson 
of Ruth and the father of David, was tormented by the 
apprehension that his descent was perhaps illegitimate. 
It was only the authority of the prophet Samuel that 
finally succeeded in establishing irrefutably that the ex- 
clusion of the Ammonites and Moabites affected only the 
men, and not the women who were descended from these 
nations. 


Nothing was so calculated to produce a dangerous 
schism in Israel as a fundamental difference of opinion 
with regard to the laws relating to marriage. Such a 
difference existed between the schools of Shamrnai and 
Hillel. If anyone dies childless, his brother is obligated 
to marry the widow of the deceased husband or to go 
through the ceremony of Chaliza But if the widow 


1In Jewish communities of our day, Chaliza must always be 
substituted for marriage with the brother-in-law. 


150 AKIBA 


is closely related to the brother-in-law, for example, the 
sister of his wife, neither marriage nor Chaliza takes 
place; in those days, when polygamy was permitted, this 
was also the case with reference to the other wives of 
the deceased brother-in-law. If, for instance, a man had 
two wives, one of them a total stranger to him before 
their marriage and the other the daughter of his brother, 
upon the death of this man, the brother, who of course, 
could not marry his own daughter, was not obligated to 
marry the other wife, either. This was the opinion of the 
school of Hillel; the school of Shammai, however, de- 
clared that such a man, though he could not marry his 
daughter, must marry the other wife of his deceased 
brother. Long since, the law had been fixed in accordance 
with the opinion of Hillel. Then the rumor spread that 
one of the oldest and most trustworthy of the sages, Rabbi 
Dosa ben Hyrcanus, had handed down a decision based 
upon the opinion of the school of Shammai. Rabbi Dosa 
was already very old, and he had become blind. It was, 
therefore, impossible to summon him to Jabneh and to 
challenge him to justify or abandon his dissenting opinion. 
On the other hand, the authority of the great man was 
generally recognized. As a result, Rabban Gamaliel 
decided to send a deputation to take him to task. Rabbi 
Joshua, Rabbi Elasar ben Azariah, and Rabbi Akiba 
offered to act as a commission to carry out this difficult 
errand, 


When they began their journey, Rabbi Elasar and 
Rabbi Akiba were very much concerned as to the out- 
come of this unpleasant task. What means did they have 
of persuading the hoary, revered rabbi to give up his 
dissenting opinion? 


AN EXTRAORDINARY MISSION 151 


“Do not be troubled, friends,” Rabbi Joshua com- 
forted them, “things will go better than you expect. I 
once had a much more difficult task to perform, and I 
was alone. When my great teacher, Rabban Jochanan ben 
Zakkai, was still living, the report spread of unheard-of 
things that were said to have taken place in Antipras. 
A wealthy, aristocratic, yet learned man, Simeon by 
name, dwelt there. He, so it was said, kept open house, 
as our father Abraham had done in olden times. Every 
stranger could receive at his house meat, drink, and 
lodging, and was treated and served in princely fashion. 
But as soon as the stranger, amid words of heartfelt 
gratitude, wished to take leave, Simeon would nod to his 
servants. These would seize the guest, tie him to a 
beam, and thrash him mercilessly. Thus people related. 

““My son Joshua, said my teacher to me, ‘I, the 
prince of Israel, may not permit such disgraceful acts. 
Journey to Antipras, and find out, to your complete satis- 
faction, whether there is any truth in the rumor.’ 

“Now that was an unpleasant task. Did I not have 
to expose myself to the danger of being roughly handled 
by the servants of Simeon? I arrived at Antipras, and 
was directed to the home of Simeon, a veritable palace. 

“In the doorway, I was met by the proprietor him- 
self, who greeted me very cordially. A beautiful room 
was set apart as my lodgings, and a royal banquet was 
prepared, at which I was seated next to the master of 
the house. I was hungry and eagerly attacked the costly 
viands and excellent wines. After dinner, my host and 
I, for a long time, discussed our Divine teachings, and 
I learned to know him as a devout, scholarly and high- 
minded man. Nevertheless, I did not dare to speak of 
my commission, for there was something energetic in 


152 AKIBA 


Simeon’s face that made me dread to awaken in him 
the ferocity that was seemingly slumbering. During the 
night I was tortured by the most gruesome dreams; it 
seemed to me that I was constantly being seized by 
Simeon’s servants and being soundly thrashed. 

“On the next morning I attended the synagogue 
with my host, after which we took breakfast together. 
Now the hour of parting had come, and I trembled in 
anticipation of the awaited mistreatment. But nothing 
of the kind happened. Simeon returned my thanks, and 
offered to accompany me part of the way. 

““Let’s go through my garden,’ he said, ‘this will be 
a short cut.” It was a beautiful garden, almost a park. 
‘Aha,’ thought I, ‘the servants who are to waylay me are 
concealed at the end of the garden, in the obscurity of 
the forest.’ But I reached the highway unmolested, and 
Simeon accompanied me still farther. ‘I thank you 
again, said I, ‘but I cannot permit you to put yourself out 
any further on my account.’ ‘Thanks for your visit,’ re- 
plied Simeon. Then he embraced and kissed me, and 
we parted. 

“As I was walking away, the thought came to me that 
I had not fulfilled my commission. Simeon had shown 
consideration for me only because he esteemed me as a 
learned man (Talmid Chacham). I, therefore, turned 
around and cried: ‘Rabbi, rabbi.’ When Simeon turned 
about, I hastened to meet him. ‘Rabbi’, I said, ‘my visit 
at your home was not due to mere chance; I was sent 
by my teacher, Rabban Jochanan ben Zakkai, the prince 
of Israel, to ask you whether it is true that you permit 
your guests, whom you entertain hospitably, to be whipped 
when they are about to take their departure.’ 

““Yes,’ said Simeon, ‘I have often done that,’ 


AN EXTRAORDINARY MISSION 153 


““Then why did you spare me?’ I asked. 


““Rabbi,’ he replied, ‘you ate and drank your fill at 
my house; but when you were satisfied, you took nothing 
more, despite all my coaxing. Foolish people do not act 
thus. They refuse to eat and to drink, and when they are 
urged, they swear that they cannot take anything more, 
but afterwards they eat and drink in spite of their oath. 
These I cause to be thrashed before they leave, so that 
they may atone for their sin of perjury.’ 


6é 


‘You are quite right,’ I answered, ‘and if other 
people of this kind should come to your house, I beg of 
you, give them two thrashings, one for their sin of per- 
jury and one for the anxiety that I suffered on their 


9 99 


account. 


The sages reached the home of Rabbi Dosa. At the 
door they were met by a maid who announced Rabbi 
Joshua and his comrades. When they entered, Rabbi 
Dosa ordered the maid to place a chair for Rabbi Joshua. 
Rabbi Joshua seated’ himself and said: “Rabbi, permit 
another of your scholars to sit down.” “Who is that?” 
asked the master of the house. “Elasar, the son of 
Azariah.” “Ah, has my old friend Azariah left behind 
a son, who is distinguished in the study of the law? Then 
the promise of David is fulfilled. ‘I have been young and 
I have grown old, and I have never seen a pious man 
abandoned or his offspring seeking bread.’”’ “Rabbi,” 
said Rabbi Joshua, “permit a third of your scholars to 
sit down.” “Who is this one?” asked Rabbi Dosa. 
“Akiba ben Joseph.” “Ah,” cried Rabbi Dosa joyfully, 
“you are Akiba ben Joseph, whose fame has spread from 
one end of the world to the other. Sit down, my son, 
may there be many like you in Israel.” 


154 AKIBA 


The sages now began to discuss the Torah with 
their host, until they turned the conversation to the case 
of a man who has two wives, one his niece and the other 
unrelated to him before marriage. And they asked him: 
“What happens if such a man dies and leaves a brother.?” 
To which he answered: “It is a controversy between the 
school of Shammai and the school of Hillel.” “How do 
we decide?” “According to the opinion of the school of 
Hillel.” “But we have been told that you have handed 
down an opinion in-harmony with that of the school of 
Shammai.” “Did you hear that Dosa handed down such 
a decision, or ben Hyrcanus?” “We cannot say de- 
finitely.” “Then know that I have a younger brother, 
named Jonathan, who is an extremely keen reasoner; he 
belongs to the school of Shammai, and he teaches that 
a man is permitted to marry the second wife of the hus- 
band of his daughter. But I call upon Heaven and earth 
to testify that the prophet Haggai sat on this mortar and 
taught that such a marriage is illegal. Now return and 
establish this ruling. But take care that you do not meet 
my brother and let him shatter, by his keenness, the law 
which has thus been determined.” 


The sages left the house by three different exits. 
Rabbi Joshua and Rabbi Elasar escaped without mishap; 
but Rabbi Akiba was intercepted by Jonathan. For a long 
time the two disputed; Jonathan remained unconvinced. 


“Are you Akiba,” he asked, “whose fame has spread 
from one end of the world to the other? It is well for 
you that you have the good fortune to be renowned. 
You do not even equal an ox-herd for cleverness.” 


“Not even a shepherd,” answered Rabbi Akiba 
modestly. 


XXII. 
JEWISH CHRISTIANS. 


The foremost teacher in Israel at that time was 
Rabbi Elieser ben Hyrcanus, whom we have already had 
frequent occasion to mention. Once when Rabbi Joshua 
entered the school at Lydda, where Rabbi Elieser was 
accustomed to teach, he kissed the stone which served 
as Rabbi Elieser’s seat and said: “This stone resembles 
Mount Sinai, and he who is accustomed to sit on it is 
like the holy ark of the testimony.” It can readily be 
imagined what excitement was aroused when Rabbi 
Elieser was suddenly taken prisoner by the Roman au- 
thorities and accused of having secretly embraced 
Christianity. | 

To make this strange accusation comprehensible, we 
must cast a glance upon the historical events of the 
time. 

Emperor Nerva, who had distinguished himself 
by his clemency and friendliness toward the Jews, had 
adopted as son and vice-Emperor, because he himself 
was childless, the general, Marcus Ulpius Trajan, who 
was in command of the troops on the banks of the Rhine. 
When, soon after, Nerva died, Trajan became sole ruler 
of the vast Roman world-empire. 

Trajan was a Spaniard by birth. His father had 
won manly laurels in the Jewish war, under Emperor 
Vespasian, having, in particular, conquered the strong 
Jewish fortress at Jaffa. This fortress was protected 
not only by its natural situation but also by earth-works 


155 


156 AKIBA 


that had been constructed by the Jews. In order to 
take Jaffa, the father of the future Emperor, at that 
time commander of the tenth legion, was sent with two 
thousand infantrymen and one thousand cavalrymen. All 
the inhabitants of Jaffa who were able to bear arms, 
advanced to meet the enemy; but the Romans put them 
to flight, and the fugitives could not prevent the enemy 
from penetrating the outer city-gate. The inhabitants 
who had remained within Jaffa closed the inner gates 
of the city. A frightful slaughter ensued between the 
two walls; all the Jews who had advanced from the 
city, two thousand in number, were slain; because of 
the stubborn resistance of these men, an even greater 
number of Romans fell, so that more than four thousand 
corpses covered the space between the two walls. 


Trajan now turned to the general for reinforce- 
ments. The latter sent his son Titus with five hundred 
cavalrymen and one thousand infantrymen. The 
Romans set up assault-ladders, drove the Jews from the 
walls after a brief defence, and Titus and his comrades 
leaped down into the city. But now another bloody 
struggle developed in the narrow streets, which had to 
be taken inch by inch, while the men threw down upon 
the enemy, from the roofs of the houses, whatever they 
could lay hands on. The conflict lasted until about 
three o’clock in the afternoon, when the brave defenders 
were overpowered. The old men and the youths below 
military age, were now cut down, some in the open 
squares, others in their very homes. After the annihila- 
tion of the men, only the women remained; these, to- 
gether with their children, were carried off into slavery. 
Altogether, fifteen thousand people were killed and two 
thousand, one hundred and thirty taken prisoners. 


JEWISH CHRISTIANS 157 


As a sixteen-year-old lad, Trajan had witnessed 
this blood-curdling holocaust, and had become acquainted 
with the heroic bravery of the Jews. To be sure, they 
were not friendly recollections which this man, whom 
Roman authors laud as their best and noblest Emperor, 
preserved with regard to the Jews, when, at the age of 
forty-five, he ascended the throne of the mighty realm. 
In point of fact, the reign of Trajan inflicted upon the 
Jewish nation unspeakable woes. But we are now con- 
cerned with the Emperor’s regulations against Christ- 
janity. 

The Christian communities were secret societies, 
whose purpose was neither known nor officially recog- 
nized by the government. Consequently, conversion to 
Christianity was considered a capital crime. The larger 
part of the Christians consisted at that time of Jews, 
the so-called Jewish Christians, who had become prose- 
lytes to Christianity. In contradistinction to the so-called 
heathen Christians, these men adhered strictly to the laws 
of Judaism, observed the Sabbath, the holidays and the 
dietary laws, and circumcized their children. The leader 
and founder of this sect was the apostle James, the 
younger of this name, the son of Alpha, a native of 
the village of Sekonia, which lay between Sepphoris and 
Acco, 

Rabbi Elieser was immured in the prison in which 
those who were sentenced to death had to assume their 
temporary quarters. When he was led before the judge, 
the latter said: “Is it possible that a wise man like you 
should occupy his time with such foolish things!” Rabbi 
Elieser answered: “I praise the true Judge!” He had 
meant his Father in Heaven; but the Roman judge be- 
lieved himself to have been thus designated, and he said: 


158 AKIBA 


“Since you acknowledge me as a just judge, I release 


you. 

When Rabbi Elieser returned to his house, he was 
utterly disconsolate because of the fact that such a thing 
could have happened to him; namely, that he could have 
been suspected of being a clandestine Christian. His 
scholars assembled about him to console him. But he 
refused to listen to their words of comfort. 

“How can I have deserved or brought it about,” he 
said, “that such an accusation could take root against 
me!” 

“My master,” said Rabbi Akiba, “permit me to men- 
tion something that you taught me.” 

“Speak,” said Rabbi Elieser. 

“Perhaps,” said Rabbi Akiba, “something occurred 
to you in connection with the founders of that sect, that 
pleased you, and for this reason you have fallen into the 
suspicion of being one of them.” 

“Indeed,” replied Rabbi Elieser, “you have reminded 
me, Akiba. Once I was walking through the upper 
market-place of Sepphoris, when I was met by a scholar 
of the founder of that sect, Jacob of Sekonia by name, 
who explained me a law on the authority of his teacher. 
The explanation pleased me, and I was rejoiced. I trans- 
gressed thereby the commandment: ‘Keep at a distance 
from it,’ which according to the sages, refers to all doc- 
trines which disagree with true Judaism, and for that 
reason, I was suspected.” 

If we examine more closely the relation of the Jewish 
Christians of that time to the Jews, we shall see that the 
above-mentioned occurrence was of greatest significance. 
The pupils and adherents of the founder of Christianity 
were distinguished from the Jews only in faith. As we 


JEWISH CHRISTIANS 159 


have seen, they associated with the Jews and discussed 
legal interpretations on the authority of their master; they 
visited the synagogues, and the apostles even preached 
there. Under these circumstances, it is not surprising that 
many Jews, including men of prominence, were converted 
to the new sect. Thus, we are told in the Midrash to 
Ecclesiastes, that Chanina, the nephew of Rabbi Joshua 
ben Chananiah, almost became an apostate, but was res- 
cued by his uncle; yet Chanina was one of the foremost 
men of his day, since it is reported that, when he later 
removed to Babylonia, he did not leave his equal in the 
Holy Land. Other instances are recounted in the Mid- 
rash to Ecclesiastes of the danger such close association 
with the newly-risen sect occasioned even to celebrated 
men. It was, therefore, of the greatest importance that 
Rabbi Akiba had caused Rabbi Elieser to confess that he 
had done wrong in discussing the law with a man who 
was already completely outside the pale of Judaism. 

While Rabbi Elieser was still speaking with his 
scholars, a handsome youth entered, whose costume iden- 
tified him as an aristocratic Roman. 

“Pardon me, Rabbi,” he said, “for visiting you here; 
I saw you today at the Pro-Consul’s. It was then that I 
had the idea of seeking instruction from you. My name 
is Aquila; I am closely related to the Emperor. I was 
educated by a pedagogue whom the Emperor’s father 
brought to my father’s home from the Jewish war. 
From him I learned the Hebrew language, and, since then, 
I have busied myself considerably with your Torah; I 
have learned that one God created the world and chose 
Israel as His people. I should like to join your people; 
but tell me one thing, Rabbi. In Deuteronomy X, 17 
and 18, we read: ‘For the Lord your God is the God of 


160 AKIBA 


gods and the Lord of lords, the great, powerful, terrible 
God, who makes no distinction between men and takes no 
bribe, who obtains justice for the widow and orphan, and 
loves the stranger and gives him food and raiment.’ Now 
tell me, Rabbi, is this the love that God shows the strang- 
er, that he holds out to him the prospect of obtaining 
food and raiment? Truly, when I wish to reward my 
slaves, I promise them peacocks and pheasants!” 


At this, Rabbi Elieser waxed indignant, and said: 

“We need no-proselytes, and certainly not such as 
are dissatisfied with what our father Jacob was content 
to ask for himself, food to eat and clothing to wear.” 

Aquila departed in sorrow. But Rabbi Akiba over- 
took him and said to him: 


“Would you not like to lay your question before an- 
other of our teachers?” 

“Yes,” answered Aquila, “lead and I shall follow.” 

Rabbi Akiba led him to Rabbi Joshua ben Chana- 
niah, before whom Aquila repeated his question. 

“My son,” said Rabbi Joshua, “if a stranger at- 
taches himself to Judaism from pure motives and as a 
result of conviction that he has gained, he may become 
great in the Torah, which is the bread which God feeds 
us, and he will someday be permitted to wrap himself in 
the garments of salvation with which God clothes us in 
the coming world; he can marry his daughter, born in 
the Jewish faith, to a priest, and his grandson can be- 
come the High Priest, who wears the holy priestly gar- 
ments, and offers sacrifices upon the altar, which are, 
likewise, the bread of our God.” 

“Thanks, Rabbi,” said Aquila, “for this explanation 
of yours, and permit me, under your guidance, to study 
the teachings of the one God.” 


JEWISH CHRISTIANS 161 


But Rabbi Akiba said: 


“In you, my master, has been fulfilled the dictum 
of the wise King Solomon, ‘The patient man is better 
than a hero.’ Without your patience, Aquila would have 
been estranged from Judaism.”! 


1. Compare Koheleth Rabba, section 7; but the text, 
distorted by mistakes, must be corrected by comparison with 
Bereshith Rabba, section 70. 


\ 


XXIV. 


AUT ORETY 3 


“The words of the wise are like goads ; the utterances 
of the masters of assemblies like nails hammered in; 
all descend from one shepherd” (Ficclesiastes XII, 11). 


The sages remark, in connection with this utterance 
of the wise king: “The leaders of assemblies, these are 
the teachers of Israel, who gather together the religious 
precepts of the oral tradition. It sometimes occurs that 
some declare unclean what others consider clean, that 
some hold that a particular vessel cannot be used, while 
others assert the contrary. But that need not confuse 
you; even the contradictory utterances spring from one 
shepherd; one God gave them all, one leader spoke them, 
and he received them from the mouth of the Lord of all 
creatures, praised be He. For we read: ‘God uttered 
all these words.’ Bring to me an understanding heart, 
in order that you may be able to comprehend even what 
is apparently self-contradictory.” 


The sages tell us that when our great master, Moses, 
shortly before his death, took leave of his faithful pupil 
Joshua, he said: “My son Joshua, the time has come when 
I am to be taken away from you. If you have anything 
to ask of me, do so now.” “My master Moses,” answered 
Joshua, “I have not departed for an instant from the 
tent of the Torah, and you have handed over to me the 
entire Law; you have explained everything to me so 
thoroughly that no doubts have remained in my mind.” 

162 


AUTHORITY 163 


When Moses died, all Israel mourned him for thirty 
days. During the period of lamentation and deep sorrow, 
the study of the Torah was neglected, and a whole series 
of religious precepts forgotten. But even though indi- 
vidual details did escape the leader and teacher of Israel, 
Joshua, the general principles had remained, whereby 
mental acuteness was able to restore the single precepts. 
Thus it has been with Israel for thousands of years. The 
keenness of the understanding procures advice, for all in- 
dividual cases, from what has previously been established. 
But, as a result it was inevitable that the interpretation 
of many of the minutiae should arouse differences of 
opinion. With one man, a certain detail is important, 
with another, another. Thus, even in the earliest times, 
controversies arose over some of the minor precepts 
lasting until men of great authority had won over to their 
side the majority of the sages, and then definitely estab- 
lished the law. 

Once there occurred a difference of opinion between 
Rabbi Elieser and his colleagues at Jabneh. There was 
a dispute concerning the oven technically styled the 
“serpent-oven.” Rabbi Elieser likened it to a building 
and consequently, taught that this oven was not susceptible 
to ritual uncleanliness; his colleagues compared it to an 
earthen vessel and taught, therefore, that it could become 
unclean. A lively debate ensued, in the course of which, 
despite the keenest and most thoroughly logical proof, 
Rabbi Elieser could not persuade his companions to accept 
his opinion. Then Rabbi Elieser said: “If my authority 
is not sufficient for you, let carob, the locust-bean tree, 
decide.” 


1The interpretation, given here, of the Talmudic account, 
is taken from the commentaries of Rabbi Meir Schiff. 


164 AKIBA 


Carob was the name that had been given to Rabbi 
Chanina ben Dosa, one of the foremost men of that day. 
He, too, had been a pupil of Rabbi Jochanan ben Zakkai ; 
he led a holy life, and his prayers were often answered by 
God in wondrous wise. So great was his renown that 
once, when the son of Rabbi Jochanan ben Zakkai lay ill, 
the perplexed father sent for his pupil, Rabbi Chanina, 
and requested him to pray for his sick son. God heard 
Chanina’s entreaty, and the invalid recovered. 


Rabbi Chanina was very poor, and he lived solely 
from the fruit of the locust-bean trees, the carob, which 
grows wild, and which may be procured gratuitously in 
the Orient. It was for this reason that he had been given 
the epithet “Carob.” Rabbi Elieser had him summoned, 
and this celebrated master decided as his friend and 
former fellow-student had done. But the colleagues ot 
Rabbi Elieser were not convinced even by this. Then he 
said: “If our authority is not sufficient for you, let ‘the 
Source’ decide.” | 


The ‘Source’ was the epithet that had been bestowed 
upon Rabbi Elasar ben Arach, another of the most dis- 
tinguished men of the time. His teacher, Rabbi Jochanan 
ben Zakkai, had likened him to a bubbling spring which 
becomes a mighty stream; Rabban Jochanan had given 
his utterances precedence over those of his comrades; 
of him the master had said: “If all the sages of Israel 
should be weighed, including even Elieser ben Hyrcanus, 
Elasar ben Arach would outweigh them all.” When 
Rabbi Jochanan ben Zakkai had died, Rabbi Elasar had 
gone to his wife at Emmaus in the expectation that his 
colleagues would follow him thither; for he believed that 
he was indispensable to them. But they did not follow 
him. When he then wished to remove to Jabneh, his 


AUTHORITY 165 


wife, who was excessively proud of her renowned hus- 
band, would not consent, because she believed that to do 
so would be a humiliation for her revered spouse. Thus, 
Rabbi Elasar had long absented himself from the gather- 
ings at Jabneh. Now Rabbi Elieser had him summoned, 
and he, too, decided as his friend and former fellow- 
student had done. But, despite this, the sages were not to 
be budged from their previous opinion. 


Then Rabbi Elieser said: “If you must actually have 
a majority for my opinion, let the walls of the academy 
decide.” 


Who are the walls of the academy? They are the 
pupils, the future teachers, who support the buildings of 
the academy, and upon whom the academy rests. 


The pupils who were present arose to cast their vote 
for the most celebrated teacher in Israel. But Rabbi 
Joshua shouted to them and said: “You have not yet at- 
tained sufficient maturity of mind for your vote to have 
any weight.” They remained silent, and did not venture 
to take part in the decision. 

Then Rabbi Elieser arose and said: 

“May Heaven decide between me and you!” 

God heard the prayer of Rabbi Elieser and sent the 
prophet Elijah to address the sages: “Why do you con- 
tend with Rabbi Elieser? He is always right.” 

But Rabbi Joshua arose and said: “We read in the 
Holy Scriptures: ‘The Torah is not in Heaven.’ God gave 
us the Torah from Mount Sinai, and in this Torah we 
find the percept: “Thou shalt abide by the decision of the 
majority.’ ” / 

When Rabbi Elieser persisted in holding to his 
opinion, everything that he had declared clean in accord- 


166 AKIBA 


ance with his interpretation of the law was brought out 
and burnt, and he himself excommunicated. 


The problem now was how to inform the celebrated 
teacher of what had taken place. No one would under- 
take the errand, until Rabbi Akiba stepped up and said: 
“T shall bear him the news, in order that he should not 
learn it ‘from an outsider and feel still more deeply 
grieved.” 


Rabbi Akiba put on black garments, and enveloped 
himself in a black cloak. Then he went to Rabbi Elieser, 
and, without greeting him, seated himself upon the 
ground at a distance of about four cubits. 


Rabbi Elieser asked: “Akiba, what means this?” 


“It seems to me,” answered Rabbi Akiba, “that your 
colleagues have abandoned you.” 

When Rabbi Elieser heard this, he tore his clothes, 
drew off his shoes, seated himself upon the ground, and 
began to weep aloud. 

At about this time, Rabban Gamaliel, the prince, who, 
although he was the brother-in-law of Rabbi Elieser, had 
imposed excommunication upon him, had to take a sea- 
voyage. A térrible storm arose and threatened to wreck 
the ship. Rabban Gamaliel said: “I know that this danger 
threatens me because of Rabbi Elieser ben Hyrcanus. 
Lord of the world, Thou knowest well that I did not 
impose the penalty in order to display my authority even 
over the leaders of our people; I did it only for Thy glory, 
in order that controversies should not increase in Israel, 
in order that the individual, no matter how great he may 
be, should yield to the majority.” 

Thereupon the storm subsided, the sea became calrn, 
and Rabbi Gamaliel was saved. 


XXV. 
SUBMISSION. 


Rabbi Joshua ben Chananiah had stood faithfully at 
the side of the prince, Rabban Gamaliel, during the events 
just recounted’; but there soon arose between those two 
teachers a controversy, in the course of which the prince 
did not take sufficient account of the greatness of his 
colleague. Rabbi Zadok had a first-born animal in his 
herd. Previously, such a one used to be sacrificed in the 
Temple. After the destruction of the Temple, such an 
animal could not be used for any purpose, and had to be 
fed until it died or received a physical blemish. In cases 
of this kind, many people tried to produce the physical 
blemish artificially, by placing obstacles in the animal’s 
path over which it might stumble, or by hounding the dog 
upon it so that it might be wounded. In consequence, the 
Rabbis decreed that animals which had received blemishes 
in this manner should not be slaughtered; furthermore, 
the priests were not to believe the statements of owners 
who asserted that such wounds had arisen without their 
interference. 


The first-born of the herd of Rabbi Zadok had eaten 
some barley and had, thereby, wounded its lips. Rabbi 
Zadok thought that the above-mentioned rabbinical decree 
was applicable only to people who might be suspected of 
wishing to circumvent the law,—to ignorant men, but not 
to scholars. He came to Rabbi Joshua, who confirmed 
this opinion of his. He then put his question to Rabban 
Gamaliel, who stated that such a distinction was not to be 


167 


168 AKIBA 


made in this case. When Rabbi Zadok fell back upon the 
decision of Rabbi Joshua, Rabban Gamaliel bade him re- 
peat his question before the assembled scholars. Rabban 
Gamaliel then gave the same decision as before, and 
Rabbi Joshua did not venture to contradict him. When 
Rabban Gamaliel called him to account, and Rabbi Joshua 
confessed that he had voiced a dissenting opinion, the 
prince commanded him to rise and to listen, standing as 
one of the pupils, to the expounding of the Law. And 
so Rabban Gamaliel sat and expounded, while Rabbi 
Joshua had to remain standing, until all his colleagues 
rebelled against this stern conduct of the prince and com- 
pelled Rabbi Chuzpith, who regularly announced the 
opinions of Rabban Gamaliel, to put an end to the inter- 
pretation. 


A little later, Rabbi Joshua was again forced to bow 
to the authority of the prince. 


The Jewish calendar is reckoned in accordance with 
the circuit of the moon about the earth. The moon re- 
quires twenty-nine days, twelve hours, and seventy-three 
ten hundred and eightieths of an hour (29d., 12-73/1080 
hrs.) to complete its circuit of the earth. Such a period 
of time comprises a month. But in olden times, the count- 
ing alone was not sufficient. The new moon had to be 
seen in the heavens; those who had seen it had to go to 
the prince and take an oath to this effect, whereupon he 
would announce the sanctification of the moon, that is 
to say, the formal proclamation of the new month. Fires 
kindled on the mountains informed the inhabitants of the 
Holy Land that the new moon had arisen. 

This institution had to be abandoned later on account 
of the Sadducees, who attempted to mislead the people 
by kindling fires on the mountains prematurely. The 


SUBMISSION 169 


Sadducees were a sect which rejected tradition and ac- 
cepted only the written scriptural word. In consequence, 
they taught that, in accordance with Leviticus XXIII, 15 
and 16, the Feast of Weeks could be celebrated only on 
the first day of the week. As they could not gain general 
recognition for their false doctrines, they attempted, by 
all sorts of petty means, to produce confusion in the cal- 
endar-reckoning. To this end, they hired false witnesses. 
Thus, on one occasion, a pair of witnesses appeared before 
the prince and the court; the one testified, but the other 
said: “I ascended the mountain of Edom and saw the 
moon resting’ between two cliffs; its head resembled that 
of a calf, its ears those of a goat, its horns the antlers 
of a stag, and its tail lay between its two thighs. I gazed 
at it, became terrified, and fell backwards. If you do not 
believe me, behold these two thousand gold-pieces that 
I was paid for bearing this testimony.” The good man 
had placed himself at the disposal of the Sadducees so 
that another might not be enticed to deceive the sages 
through false evidence. 


Two witnesses appeared before Rabban Gamaliel 
and his court, declaring that they had seen the new 
moon by day; during the following night, although the 
sky was perfectly clear, nothing of the moon was to be 
seen. Consequently, the sages, among them Rabbi 
Joshua, were of the opinion that the witnesses had not 
testified truthfully. Nevertheless, Rabban Gamaliel ac- 
cepted their testimony, because it agreed with his 
calculation. Soon thereafter, Rabban Gamaliel learned 
that Rabbi Joshua was planning to celebrate the festivals 
of that month on the days on which they would fall 
according to his own calculation, which differed from 
that of the prince. Rabban Gamaliel could not permit 


170 AKIBA 


this. Such a schism would produce confusion in Israel. 
He sent Rabbi Joshua this message: “I command you 
to come to me with your staff and your money on the 
day on which, according to your calculation, the Day 
of Atonement will fall.” 

Rabbi Joshua was exceedingly distressed. In this 
condition, he was found by his former pupil, Rabbi 
Akiba. 

“Rabbi,” asked the latter, “why are you so down- 
cast ?” 

“Akiba,” was the answer, “it would have been 
better for Joshua if a severe illness had confined him 
to his bed for an entire year than that he should have 
to yield to this order of the prince.” 

“Permit me,” said Rabbi Akiba, “to repeat to you 
what you once taught me.” 

“Speak,” said Rabbi Joshua. 

And Rabbi Akiba began: “We meet in the Scrip- 
tures, in connection with the fixation of the festivals, 
the Hebrew word for ‘them’ (otam) three times, in 
each case written with the letter ‘vav’ lacking, so that 
we could read it ‘atem’ (you). This may be interpreted 
as follows: ‘you, that is to say, you who stand at the 
head of Israel, have to establish the day of the new 
moon, you, even if you are mistaken, you, even if you 
intentionally fix it differently, you, even if you are led 
astray by false witnesses; in all these cases, only the 
day which you establish is the true day of the new 
moon.’ ” 

And Rabbi Joshua BOS: “You have consoled me, 
Akiba, you have consoled me.’ 

Nevertheless, Rabbi Joshua sought out his old 
friend, Rabbi Dosa ben Horkinas, in order to get his 


SUBMISSION 171 


view of the matter. Rabbi Dosa said: 


“You must yield to the authority of Rabban 
Gamaliel, my friend. It is for this reason that the 
Holy Scriptures did not mention the names of the 
seventy elders who stood at the side of our master Moses, 
in order to prevent unpleasant comparisons later on, so 
that people might not say: ‘The teachers of our day are 
not like those of the past.’ Since we do not know the 
names of the seventy elders, the teachers of the present 
can, in any event, equal them and, perhaps, even surpass 
them. Thus, we find in the Scriptures, too, that the 
three greatest men of our history,—Moses, Aaron and 
Samuel,—are placed side by side with three much less 
important men—Gideon, Samson and Jephthah—in order 
to teach us that Gideon, Samson and Jephthah, in their 
time, could lay claim to the same authority as Moses, 
Aaron and Samuel in theirs. And we read further: 
“You shall come to the one who will be the judge in 
those days.—Can a man seek a judge who does not 
live in his age? But the Scriptures wish to tell us thereby 
that the judges in Israel could demand the same respect 
and the same obedience as were shown to our master 
Moses.” 


Rabbi Joshua decided to obey the command of the 
prince. He girded on his money pouch, took his staff 
in his hand, and went, on the appointed day, to Rabban 
Gamaliel at Jabneh. When the prince saw him, he arose, 
went to meet him, embraced him, and said: 


“Welcome, my teacher and pupil,—my teacher in 
matters of wisdom, my pupil in that you obey my words. 
Happy the generation in which the great obey the in- 
significant !” 


172 AKIBA 


This act of Rabbi Joshua deserves all the greater 
recognition from the fact that astronomy was just the 
science in which he was equalled by none of his con- 
temporaries, and of which he possessed such thorough 
knowledge as to excite our admiration even to-day, when 
this science has made extraordinary progress as a result 
of the perfection of optical instruments. Rabban 
Gamaliel, too, knew of the deep astronomical researches 
of Rabbi Joshua, as we can see from the following story 
told by our sages :— 


Rabban Gamaliel and Rabbi Joshua were once 
traveling together on a ship. Rabban Gamaliel had taken 
along some bread, Rabbi Joshua some bread and flour. 
After a while, the provisions of Rabban Gamaliel were 
exhausted, and he had to share those of his friend. 


“My bread has become mouldy and unfit for use,” 
he said; “I must, therefore, ask you to give me some 
of the flour that you have with you.” “Gladly,” answered 
Rabbi Joshua. “You may consider as yours all that 
Inhaye:; 

“How did you know,” asked Rabban Gamaliel, 
“that our voyage would last so long?” 

“Every seventy years,” replied Rabbi Joshua, “there 
appears a star which misleads sailors. As this is the 
very time at which this star is to put in its appearance, 
I feared that it would be seen during our voyage, and, 
therefore, provided myself with such provisions as are 
less exposed to corruption. And things happened as I 
had feared.” | 

As Rabban Gamaliel was admiring the wisdom of 
his friend, the latter continued: 

“In our country there are two learned colleagues, 
Rabbi Elasar ben Kisma and Rabbi Jochanan ben 


SUBMISSION 173 


Gudgada, who are masters of the natural sciences, and yet 
have neither bread to eat nor clothes to wear.” 


When the voyage was at an end, Rabban Gamaliel 
wished to give offices to the two scholars whose names 
had been mentioned by Rabbi Joshua, in order to shield 
them against poverty. But they refused to accept these 
offices, and Rabban Gamaliel addressed them: 

“It 1s not power and honor that I bestow upon 
you, but cares and burdens; for the higher a man’s 
position, the greater are his slavery and dependence.” 


One of the most celebrated astronomers of modern 
times was Edmund Halley. This man earned his chiet 
laurels through the reckoning of the regular return, at 
long intervals, of Halley’s comet, named after him. The 
learned Rappoport, former chief Rabbi of Prague, proved 
that this Halley’s Comet is the one of whose regular 
return Rabbi Joshua was aware sixteen hundred years 
before. 


XXVI. 
THE ACADEMY. 


Rabban Gamaliel had twice vanquished Rabbi 
Joshua; but a third controversy was to have calamitous 
consequences for the prince. It seems that Rabban 
Gamaliel, despite the firmly-established principle that the 
majority rules in all disputed cases, claimed a greater 
authority for himself. While the four distinguished 
Rabbis, as related above, were tarrying for some time 
in Rome, and were sitting together one festival night, 
the lamp by which the room was lit fell over. Rabbi 
Akiba immediately hastened to set it aright. Rabban 
Gamaliel had differed with his comrades as to whether 
this was permitted; the latter considered it permissible, 
whereas Rabban Gamaliel believed it to be forbidden. 
And the prince exclaimed indignantly: “Akiba, how can 
you dare to decide our dispute by actual deed?” To 
which Rabbi Akiba replied: “Have you not taught us, 
master, that the majority rules”! 


Similarly, Rabban Gamaliel became enraged at 
Rabbi Akiba, when the latter, with reference to the grace 
after meals that is said in the presence of the prince, 
established by actual deed the opinion of the three 
colleagues, which was opposed to that of Rabban 
Gamaliel. Here, too, Rabbi Akiba applied the above- 
mentioned principle.? 

1Compare, Tosephta Betza, Chap. 2. 

2Compare, Berachoth 37a. 


174 


THE ACADEMY 175 


But Rabbi Joshua ben Chananiah who, after Rabbi 
Elieser ben Hyrcanus had withdrawn from the field of 
general educational activity, was undoubtedly the fore- 
most teacher in Israel, submitted only with reluctance 
to the authority of the prince. It has been related above 
how, in two cases, Rabban Gamaliel exercised his author- 
ity even over Rabbi Joshua. The third time he was not 
to succeed. There was a difference of opinion among 
the Jewish sages as to whether or not the prayer known 
as the “Eighteen Benedictions” must be included in the 
evening services. Rabbi Joshua taught that it must, 
whereas Rabban Gamaliel held that the inclusion of this 
particular prayer in the evening services was purely 
voluntary. Once a disciple came to Rabbi Joshua and 
put this very question to him, and the master, of course, 
answered in accordance with his view. Then the same 
disciple went to Rabban Gamaliel, who gave a contrary 
opinion; whereupon the student said: “Rabbi Joshua 
teaches the opposite.” 


“Come into the academy to-morrow,” said the prince, 
“and repeat your question.” And he did so. Rabban 
Gamaliel decided as he had done previously, and Rabbi 
Joshua did not venture to contradict. When Rabban 
Gamaliel took him to account and Rabbi Joshua confessed 
that he had uttered a dissenting opinion, the prince com- 
manded him to rise and to listen to the expounding of 
the law while standing, like an ordinary student. Thus 
Rabban Gamaliel sat and expounded, while Rabbi Joshua 
had to remain standing, until his colleagues all revolted 
at this unreasonable conduct of the prince and compelled 
the announcer of Rabban Gamaliel’s legal opinions to 
interrupt the lecture. Then all the scholars who were 
present, to the number of seventy-two, arose as one 


176 AKIBA 


man and called to Rabbi Simon the Chasan (the official 
to whom was entrusted the maintenance of order): 
“Speak.” And they had him read aloud the verse from 
the prophet Nahum (chapter 3, verse 19): “Over whom 
has not thy wickedness passed continually?! (Accord- 
ing to the Jerusalem Talmud, the sages thus clothed 
their reproaches against the prince in a Biblical verse 
so as not to appear to be insulting him). Rabbi Simon 
addressed Rabban Gamaliel, and all those present listened 
while standing, one saying to another: “How long will 
we permit Rabbi Joshua to be insulted by the prince? 
He offended him on the occasion of the incident con- 
cerning the first-born of Rabbi Zadok’s herd, he humil- 
iated him the following year at the ascertainment of the 
appearance of the New Moon, and now he insults him 
again! We must deprive him of the princely dignity, 
we must depose him!” 


They entered upon a consultation and decided to 
depose Rabban Gamaliel. But who should be put in 
his place? Rabbi Joshua, who deserved it above all 
others? Impossible! It would have seemed as though 
personal reasons, a preference for Rabbi Joshua, had 
spurred the sages to this severe step against Rabban 
Gamaliel. Next to Rabbi Joshua, the greatest man in 
Israel was Rabbi Akiba; but they could not make up 
their minds to elect him prince, since he was of heathen 
descent. The choice fell upon the youthful Rabbi Elasar 
ben Azariah, who was of an artistocratic family; he was 
a direct descendant, ten generations removed, of the 
highpriest Ezra, who had led Israel back from the 
Babylonian captivity. Despite his youth, he was a thor- 


1Compare the Response of Rabbi Joseph of Trani to Yoreh 
Deah, No. 16. 


THE ACADEMY 177 


ough scholar, capable of deciding all questions ; moreover, 
he was very wealthy, and could make great sacrifices for 
the community, whenever necessary. When Rabbi Elasar 
was offered the princely estate, he said: “I must first 
take counsel with my wife.’ The spouse of Rabbi 
Elasar had no false ambition; she sought to restrain him, 
because she feared that he, too, might be deprived of his 
lofty station, and because she thought that her husband 
was still too young for people to have the necessary 
reverence for him. But a miracle happened, and the 
hair of the young Rabbi’s head and beard turned white. 
Rabbi Elasar hesitated no longer to accept the rank of 
prince which had been offered to him. He returned 
to the academy, ascended the seat of the prince, and 
conducted the exposition of the law. 


Rabban Gamaliel, during his administration, had kept 
the doors of the academy closed, and had admitted only 
those who, he was convinced, were busying themselves 
with the Torah solely from pure motives. But now 
the doors of the academy were thrown wide open and 
entrance granted to all. From every direction streamed 
sages and students, and whereas, previously, eight 
benches had sufficed, hundreds had now to be set up, 
so that the long rows of teachers and pupils resembled 
the rows of vines in a vineyard. For this reason, we 
speak of the celebrated “vineyard of Jabneh,” the “vine- 
yard of the Eternal, the Lord of Hosts.” On that day, 
numberless questions were put and countless doubts 
solved; on that day the opinions and decisions of the 
preceding generations were tested; on that day, the 
Mishnaic tractate “Eduyoth’ was given its final form; 
and wherever we read in the Talmud, “on that day,” 


178 AKIBA 


the day on which Rabbi Elasar ben Azariah ascended 
the princely throne is meant. 

That day, too, will always remain a ner me- 
morial to the great-mindedness of the deposed prince, 
Rabban Gamaliel. He was not filled with hatred toward 
those who had removed him from office; he did not 
seek to take vengeance upon them, nor did he grum- 
blingly retire from active life; but, on the contrary, he 
remained in the academy and took part in the weighty 
discussions which-arose. In many of the difficult ques- 
tions that were. raised, he expressed his opinion and 
offered no objection if the majority opposed him. Thus, 
it was decided on that day that proselytes with the com- 
plete status of such might be received from the inhabitants 
of the lands of Ammon and Moab of those days, since 
they no longer belonged to the nations which had been 
refused admission by God into the community of Israel. 

Rabbi Akiba was also considerably moved by the 
entire episode; he had been designated, because of his 
knowledge and his activity, as the worthiest to succeed 
the deposed prince, yet another had been given the 
preference. He would have wished to be entrusted 
with the rank of prince, not in order to satisfy personal 
ambitions, but that he might be able to render greater 
service to the cause of Israel. And so he said, in a 
tone of melancholy: ‘Not because Elasar is a greater 
scholar than I, was he preferred to me, but because he 
is descended from distinguished ancestors. Happy is 
the man who can fall back upon the merits of wis an- 
cestors.” (Talmud Jerushalmı). 

On the next day, Rabban Gamaliel decided to effect 
a reconciliation with Rabbi Joshua. He visited him in 
his home. The walls of the house which Rabbi Joshua 


THE ACADEMY 179 


inhabited were blackened by smoke, for he carried on 
the trade of charcoal-burner. When Rabban Gamaliel 
saw him, he said: “One can recognize, from the walls 
of your house, that you are a charcoal burner.”! 

“You did not know that until now?” asked Rabbi 
Joshua. “That is just the misfortune, that you do not 
realize with what difficulty we must earn our livelihood; 
otherwise you, who have never experienced the lower 
cares of life, would not dare to treat us so scornfully.” 


“T have sinned,” answered Rabban Gamaliel. “I beg 
of you, pardon me.” 


“I cannot pardon you the painful insult that you 
inflicted upon me three times,” answered Rabbi Joshua. 

“Tf you will not do it for my sake, then pardon me 
for the sake of my father. You knew him, you loved 
and esteemed him, the great teacher in Israel who died 
the death of a martyr for the glorification of the name 
of God.” 

And Rabbi Joshua pardoned him. 

After Rabban Gamaliel and Rabbi Joshua had become 
reconciled, Rabbi Joshua decided to have the sages re- 
instate Rabban Gamaliel in his former position. A laun- 
dryman offered to carry this message to the rabbis as- 
sembled in the academy. He did as he had promised; 
but Rabbi Akiba said to his colleagues: 

“Bolt the doors, so that the servants of Rabban 
Gamaliel may not come and do us violence!” 

When the laundryman reported this to Rabbi Joshua, 
the latter said: 

“T suppose I must go myself and inform the rabbis.” 

1The Hebrew term here employed is also interpreted 


“needle-maker,” but the more logical rendering is “charcoal- 
burner.” 


180 AKIBA 


He did so, and Rabbi Akiba said: “If you, Rabbi 
Joshua, have become reconciled to him and have pardoned 
him, there is no longer any reason why we should remain 
angry with him.” 

The sages then decided to reinstate Rabban Gamaliel, 
with the provision that Rabbi Elasar ben Azariah retain 
a portion of the honor that had been transferred to hin. 
From that time on, Rabban Gamaliel was to preside in the 
academy two successive weeks; during the third week, 
Rabbi Elasar ben Azariah was to have charge; and this 
process was to be repeated indefinitely. Therefore, we 
often encounter the question in the Talmud: “Whose 
week was it?” and the answer: “It was the week of 
Rabbi Elasar ben Azariah.” Rabbi Elasar’s expression, 
“T am like a man seventy years old,’ may also be ex- 
plained from the events of the time. Although he was 
still young, Rabbi Elasar had the appearance of a septua- 
genarian. The student who had directed his fateful 
question first to Rabbi Joshua and then to Rabban 
Gamaliel, was Rabbi Simeon ben Jochai, who later became 
so celebrated. 


1The reading in the Talmud, whereby Rabban Gamaliel 
was assigned three weeks and Rabbi Elasar every fourth week, 
must be corrected. Compare the commentary of Rabbi Solo- 
mon Sirilas to Jerushalmi Berachoth. 


XXVIT. 
INTO THE FUTURE. 


Our sages tell us, in the tractate “Hagiga’’ (p. 14b) : 
“Four men entered paradise: Ben Azai, Ben Zoma, Acher, 
and Rabbi Akiba; and Rabbi Akiba said to them: ‘As 
soon as you come to the stones of pure marble, do not 
exclaim: “Water, water!’ because it is said: “He who 
utters falsehoods, will not appear before My eyes.” ’ 
Ben Azai gazed and died, and it is to him that the saying 
has reference: “Dear in the eyes of the Almighty is the 
death of His pious ones.’ Ben Zoma gazed and became 
insane and it is to him that the proverb has reference: 
‘If thou findest honey, enjoy it in moderation; otherwise 
thou mightest become satiated and have to spew it out.’ 
Acher cut off some of the plants. But Rabbi Akiba en- 
tered in peace and came out again in peace, and to him 
the verse refers: ‘Draw me; we will run after thee.’” 


This obscure tale of our sages has for centuries 
challenged the attention of the greatest scholars of our 
people. Almost all of them agree that the paradise men- 
tioned here is not the literal Garden of Eden, but a deep, 
secret science, in the study of which Rabbi Akiba and his 
colleagues had immersed themselves. We have already 
had occasion to refer to Ben Azai, the first of the four 
men mentioned in the anecdote. He had been, for a short 
time, the son-in-law of Rabbi Akiba, and had become 
divorced ‘from his wife in order to devote his time ex- 
clusively to study and research. This concentration 
brought on his early death. The spirit in him was too 

181 


182 AKIBA 


mighty to be borne by his body. He gazed and fell dead. 
The soul, lost in ecstatic contemplation of the highest 
truth, was stripped of its mortal vesture. 


Not so powerful was the spirit of his friend and 
fellow-student, Ben Zoma, who bore the same given name 
as he, Simeon. Although the wisdom of Ben Zoma was 
praised everywhere and he was one of the keenest ex- 
pounders of the sacred lore, he was, nevertheless, unable 
to bear that overwhelming wisdom. He gazed up and his 
mind became confused; he had enjoyed too much of the 
honey of mystic wisdom, and the clarity of his reason 
became disturbed. 


Things went still worse with Acher, whose real name 
was Elisha ben Abuya. His father was a man of high 
social rank. When a son was born to him, he arranged 
a great circumcision celebration, and invited to it all the 
sages and other leaders of Israel. While all were enjoy- 
ing themselves thoroughly, partaking of food and drink 
to the accompaniment of vocal and instrumental music, 
Rabbi Elieser said to Rabbi Joshua: “Let them enjoy 
themselves; we must busy ourselves with the Torah.” 
They did thus, and soon their conversation became so 
elevating and so awe-inspiring that everyone was silent, 
and listened in amazement to the words of the two great 
men, from whom the rays of the light of the Torah went 
forth as on the day when it was revealed on Mt. Sinai. 
Abuya perceived the great reverence which was shown 
the esteemed masters; and he said: “My son shall become 
as one of them; | shall dedicate him to the study of the 
Law!” He carried out his project; but because he had 
not done so from unselfish motives, it was not to succeed. 
To be sure, the young Elisha became learned and promi- 
nent; but the fear of God was not the basis of his knowl- 


INTO THE FUTURE 183 


edge. Even as a student, he did not occupy himself solely 
with the Divine teachings, and at times, the anacreontic 
songs of the Greek poets fell from his lap while he was 
in the academy. And now he had devoted himself to the 
investigation of that deep, mysterious science to which 
Ben Azai and Ben Zoma were not equal. He, too, was 
unable to penetrate to the truth, and doubts took posses- 
sion of him. One day, he happened to be lying in the 
shade of a tree and studying. A man passed with his son, 
and perceived a bird’s nest on a tree. “Look,” said the 
father to his son, “there is a bird’s nest on yonder tree. 
Climb up and fetch it for me; but send off the mother- 
bird, as it is prescribed in the Torah, ‘If thou, by chance, 
shalt find the nest of a bird by the wayside, either upon 
a tree or on the ground, with eggs or young birds in it 
and the mother resting upon the eggs or the young, do not 
take the mother with her brood. Let the mother fly away; 
but the young thou mayest take; in order that it be well 
with thee and that thou mayest enjoy long life!” 


The boy obediently climbed the tree, drove off the 
mother, and took the nest with the young. Suddenly, 
the bough upon which the boy was sitting gave way and 
the lad tumbled down. When the frightened father 
hastened up, he found that his child had broken his neck 
and died. Weeping aloud, he shouldered the corpse, and, 
accusing himself as the cause of his child’s death, departed 
amid bitter lamentations. 


Elisha had observed all this, and when the wailing 
father had disappeared with the body of his son, he threw 
his book far from him and exclaimed: “Is this the Torah 
and this its reward? This lad fulfilled two command- 
ments, in connection with which happiness and long life 
are promised ; he was obedient to his father, in accordance 


184 AKIBA 


with the precept: ‘Honor thy father and mother, that thou 
mayest live long and that it be well with thee,’ and he 
dismissed the mother-bird, as we are bidden: ‘Drive off 
the mother, but the young thou mayest take, in order that 
it be well with thee and that thou mayest enjoy long life.’ 
The child did as the Torah prescribes, and had to lose his 
life on that account!” 


At this moment, Elisha broke with his entire past and 
became an infidel who scorned the law. On the next 
day, which was a Sabbath, he encountered a woman of 
the street with whom he entered into a suggestive con- 
versation. In astonishment, the girl asked: “Are you not 
Elisha ben Abuya, the famous teacher in Israel?’ They 
happened just then to be near a beet-field. Instead of 
answering, Elisha pulled up a beet and ate it. Then the 
girl said: “You must certainly be another, for the great 
teacher for whom I took you would not desecrate the 
Sabbath.” From that day on, Elisha was no longer called 
by his real name, but that of “Acher,” which means “an- 
other.” 


The sages tell us that Elisha would not have become 
a renegade had he known how his grandson, Rabbi Jacob, 
was, many years later, to explain that utterance of the 
Scriptures. Rabbi Jacob said: “In order that it go well 
with thee—with what man does it go well here below? 
Man is born for difficulties, and even he who is deemed 
happy has more sorrow than joy. Scarcely a day passes 
during which physical sufferings do not attack the body, 
during which disappointed expectations or other vexa- 
tions do not embitter the spirit. Therefore the promise: 
‘In order that it go well with thee’ has reference to the 
future world, which will bring the pious man undisturbed 
and uninterrupted bliss. And in order that thou mayest 


INTO THE FUTURE 185 


live long—is there a long life on earth? Even if a man 
becomes eighty, ninety, or a hundred years old, does not 
his life vanish like a dream, does it not resemble the sha- 
dow of a passing bird? Consequently, the promise: ‘That 
thou mayest enjoy long life’ can only have reference to the 
coming world, the duration of which is eternal and which 
one cannot measure, even if one were to range millennium 
upon millennium.” 


Rabbi Akiba was the only one of his colleagues who 
attained the desired goal. He entered in peace and came 
out again in peace. He was content to remain within 
the bounds of investigation set up for the human mind 
by the Creator. The highest truth was revealed to him, 
in so far as the spirit of men is able to comprehend it. 
Indeed, nothing in the world that was worth knowing 
was concealed from him. The practical sciences, too, 
found in him a diligent student. With his friend, Rabbi 
Ishmael, he traversed the Holy Land, and they healed 
the sick who streamed to them at all the towns to which 
they came. They cured the physical ills, and for internal 
maladies, they gave medicaments, the use of which was 
always crowned with success. In the course of their wan- 
derings they reached the village of Bartotha. Their re- 
nown had preceded them, and all the invalids came up to 
receive the medicines which the sages prescribed. While 
the latter were thus occupied, a man, who was bearing a 
spade, approached them. 

“You are fine rabbis!” he said. “Who has given you 
permission to oppose the will of God? God has made 
these people ill, and you heal them!” 

“What is your occupation?” Rabbi Akiba asked him. 


“I am a gardener,” he answered, “and this is the 
spade with which I work my garden.” 


186 AKIBA 


“My son,” said Rabbi Akiba, “who has permitted © 
you to oppose the will of God? God created the earth 
unblemished and you wound it with your spade? God has 
commanded that he who wounds his fellowman must pay 
the expenses of medical treatment, and thereby God gave 
permission to heal maladies.” 

Shamefacedly the gardener departed. Then one of 
the members of the circle of pupils who were accompany- 
ing their master stepped out and said: 

“Rabbi, permit me to ask you something.” 

“Speak, my son,” answered Rabbi Akiba. 

“You have taught us that King Hezekiah did six 
things, for three of which he received the approval of the 
wise men of his time; one of these was that he did away 
with the book of medicaments. There was extant, in his 
day, a book which discussed all diseases and their cures. 
As a result, the diseases failed of their purpose, which is 
to lead men to repentance and moral improvement. It 
was for this reason that king Hezekiah had that book 
removed. Now, if this is so, the question of that gardener 
is justified, and the permission of the Torah to heal ills 
could have reference only to external troubles, such as 
wounds, broken limbs, and the like.” ’ 

“Your objection would be proper,” replied Rabbi 
Akiba, “if you had understood the true reason for King 
Hezekiah’s having done away with the book of medica- 
ments. My son, the nature of men changes in the course 
of time and medicaments which centuries ago proved suc- 
cessful, might later become worthless or even harmful, 
because of differences in climate and in the mode of liv- 
ing. The use, therefore, of a remedy found in a book may 
often prove very dangerous, if the medicines are applied 
by uninstructed people without the advice of a physi- 


INTO THE FUTURE 187 


cian; and it was on this account that King Hezekiah re- 
moved the book of medicaments from the hands of the 
people. But so far as concerns the remorse and repen- 
tance to which sickness is supposed to lead one, there 
are so many diseases which deride the skill of the physi- 
Cian, so many others which become chronic despite the 
attention of a physician, that every invalid whose heart 
is not devoid of all feeling begins to meditate upon his 
past life, to regret his shortcomings, and to return to 


God.” 


1This follows the interpretation of Rabbi Joseph of 
Trani, on Rashi’s explanation of Pesachim 56a. 


XXVIII. 
SMOULDERINGS. 


After the tyrannical reign of Domitian and the weak 
régime of Nerva, Emperor Trajan was excessively 
praised by the Romans. Upon ascending the throne, he 
had promised not to execute a single Roman Senator. 
This promise he kept faithfully, so that whenever, in 
the course of his reign, the execution of senators who 
had committed capital crimes became necessary, the 
Emperor transferred the punishment of the culprits to 
the Senate. This circumstance alone was sufficient to 
gain for him the love of his former peers and inclined 
the contemporary authors so favorably toward him, that 
they heaped the most extravagant laudations upon his 
head. The Senate bestowed upon him the title of 
“Optimus”, that is to say, “the Best.” In point of fact, 
Trajan did possess several virtues which were well cal- 
culated to make him a great ruler, and gained for him 
the love of the Romans. When he handed over the 
sword, the symbol of office, to the prefect of the Praetor- 
ian guards, he said: “Use this for me, if I act fairly; 
against me, if I act unfairly.” Trajan also distinguished 
himself by his many successful wars. He strove after 
the glory of becoming a second Alexander of Macedonia, 
and was pleased when he was thus styled, so that he 
actually was called by this name by his contemporaries 
and successors.t The conquered and ravaged provinces 


1This makes the utterance of Abaya in Succah 51b com- 
prehensible; Trajan is to be understood for the “Alexander 
of Macedonia” mentioned there; what is related also in the 
Jerusalem Talmud and the Midrashim, clearly has reference 
to Trajan, and is in harmony with the statements of Roman 
authors of the time. 
188 


SMOULDERINGS 189 


had to provide the money for the magnificent buildings 
which the Emperor caused to be erected in Rome and 
other cities. When Trajan had conquered Dacia, he had 
a Forum built which surpassed in area and splendor any 
similar undertaking of the preceding emperors. The 
square was adorned with numerous statues, among which 
the figure of Trajan was frequently to be seen, and, as 
ornament to the statues, there were groups in bronze or 
marble which portrayed his most celebrated deeds. The 
balustrades and cornices of the buildings glittered with 
gilded weapons and steeds; here stood the great eques- 
trian statue of the Emperor and the triumphal arch, 
‘which was adorned with excellent sculptures. In the 
middle of the Forum, the pillar of Trajan rose to a 
height of one hundred and twenty-eight feet, ornamented 
from the base of the shaft to its top with portrayals, in 
low relief, of scenes from the Dacian wars, as well as 
with gilded and highly-colored circumvolutions; upon 
this column as a pedestal towered the colossal statue of 
the conqueror. Two libraries were attached to the 
Forum, one for Greek and the other for Latin works; 
on its western side, it was bounded by a basilica of 
majestic proportions; arcades, lined by beautiful pillars, 
united the various halls and compartments for the use 
and enjoyment of the people. In addition to this, his 
principal architectural achievement, Trajan caused to be 
constructed a number of other noteworthy edifices— 
theatres, gymnasia, baths, halls, and colonnades. Italy 
and the provinces also profited by the Emperor’s hobby 
for construction; he had a harbor built at Ancona, and 
the harbor of Civita Vecchia is to-day protected by the 
break-water which was reared at Trajan’s behest. He 
had the Tagus River, in Spain, spanned by a bridge at 


190 AKIBA 


Alcantara, and a strong bridge constructed over the 
Rhine at Mayence. Whenever the river is especially low, 
there can still be seen at Tur Severin in Roumania, the 
pillars of the powerful bridge which Apollodorus, at the 
command of the Emperor, put up over the Danube. 
Trajan had roads built, in order to bind all the provinces 
of the great empire with the capital city and thus to 
assure an undiminishing supply of grain. 


Contemporary writers extol the sense of justice, the 
modesty, and the indefatigable industry of the Emperor; 
they praise his handsomely majestic form, his valor in 
war, and his amiability in social intercourse. They at- 
tempt, as much as possible, to palliate his faults; neverthe-. 
less, even they had to admit that he was excessively 
immoderate in eating and drinking, that his gluttony 
finally brought the dropsy upon him, and that, during his 
entire life, he was the slave of detestable and unnatural 
vices. The Jewish sources have little to say in praise 
of Trajan; for it was this Emperor who afflicted our 
ancestors: with unspeakable woe. 


Plotina, too, the wife of the Emperor, is loudly ex- 
tolled by the authors of the time, and yet she is said to 
have been the one who spurred Trajan on to deeds of 
horror against the Jews. Trajan had a son and a 
daughter, both of whom died in early youth. On the 
day that the son was born and rejoicing filled the entire 
vast Roman Empire, it so happened that the Jews were 
solemnizing the Ninth Day of Ab, the day which is spent 
in fasting and mourning in commemoration of the des- 
truction of Jerusalem; when the daughter died, the Jews 
were kindling lights of gladness in their homes, in cele- 
bration of the Chanuka festival. On this occasion, 
Plotina said to her husband: “See how the Jews hate 


SMOULDERINGS 191 


you! When your son was born, they sat on the ground, 
and mourned, wept, and fasted. Now that your daughter 
has just died, they light up their houses brightly.” 
Trajan’s hatred of the Jews undoubtedly also sprang 
from political reasons. In his war against the Parthians, 
the Jews, who lived in great numbers on the banks of 
the Euphrates and the Tigris, resisted most stubbornly. 
Indeed, while the Emperor was in Rome celebrating his 
triumphs, the Jews in the recently-conquered countries 
broke forth into a new uprising; simultaneously, the 
Jews of Egypt, Cyrene, and the Island of Cyprus, rose in 
revolt, all imbued with the thought of shaking off the 
heavy Roman yoke. For this yoke weighed particularly 
heavy upon the Jews. They were exposed to the arbitrary 
caprices of individual governors, and efforts were made 
to compel them to pay divine homage to the statues of 
the Roman Emperors. Many sacrificed their lives for the 
glorification of the name of God. But the blood that had 
been spilled shrieked for revenge, and embittered the 
spirits of relatives and friends. Many women, girls, and 
lads were molested by the Roman legionaries, who wished ~ 
to satisfy their natural and unnatural cravings upon them. 
But they preferred to die rather than to violate the sacred 
laws of God and to surrender their innocence! To add 
to this misery, unendurable taxes and extortions were 
exacted by the Roman officials. All this made the Roman 
yoke utterly insufferable. But the Jews were scattered 
throughout the entire Roman Empire. If they should 
arise as one man, if the other oppressed nations would 
unite with them, there was some prospect that the power- 
ful colossus, world-dominating Rome, would collapse, 
and that the enslaved peoples would regain their liberty. 
But the sages of Israel were convinced that rebellion 
iCompare Jerushalmi, Sukkah, section Ha-Chilil. 


192 AKIBA 


would prove unsuccessful, so long as God did not bring 
about deliverance, and send the fervently-desired scion 
of the Davidic line. Rabbi Akiba, therefore, resolved to 
undertake distant voyages and to warn his brothers in 
the remotest lands of the Diaspora against an uprising in 
force. 


Trajan had conquered a large part of Arabia, 
through his general, Cornelius Palma, the governor of 
Syria. From early times there had always been many 
Jews in Arabia, the first of whom had settled there even 
before the Babylonian exile. They, too, were now groan- 
ing under Roman oppression, and were busying them- 
selves with plans to liberate themselves from the imperial 
yoke. Rabbi Akiba first turned his steps in this direction. 
His renown had penetrated even to these distant regions, 
and he was everywhere received with the highest honors, 
by Jews and non-Jews alike. Kings came to seek his 
advice, which they were then wise enough to follow.! 
As a result, he succeeded in dissuading the Jews of Arabia 
from taking part in the general uprising and, while all 
the other countries of the Orient were in revolt, Arabia 
willingly submitted to Roman rule. 


In the course of his travels, Rabbi Akiba visited such 
outlying regions as Gaul, northern Africa, and Egypt. 
The Jews resided in large numbers in this last-mentioned 
country. After the death of Guedaliah ben Achikam, 
those Jews had escaped thither whom Nebuchadnezzar 
had permitted to remain in Jerusalem after the destruc- 
tion of the Temple. Under the rule of the Ptolemies, 
Judaea had been an Egyptian province for more than a 
century. The relations between the two countries were, 
at that time, very intimate, and, consequently, the Jewish 


1Tanchuma, section Naso; Rabbah, chap. 89. 


SMOULDERINGS 1903 


colony in Egypt had grown considerably in size. The 
Jews of this country had gone so far as to build a temple 
and offer up sacrifices, which, to be sure, was in violation 
of the law; but, nevertheless, affords testimony as to the 
importance of the Jewish population. 


At the time of our narrative, the capital of the 
country was Alexandria, which had been founded by 
Alexander the Great and named after him. Here there 
dwelt many wealthy and learned Jews. Philo the Alex- 
andrian, who had died a short time before the opening 
of our story, is considered one of the most importani 
philosophers of the Neo-Platonic School. He had, on 
one occasion, been sent to Rome by his co-religionists, in 
order to entreat the Emperor, Caligula, to relieve the Jews 
of the obligation of paying divine honors to his statue. 
Caligula granted the request; but he could not help laugh- 
ing at the stupid Jews who failed to recognize his 
divinity. The tribunes, Cassius Chaeres and Cornelius 
Sabinus, who, soon after, murdered the fiendish Emperor, 
also seem to have had some doubts as to his divinity. 


The Judaism of Alexandrian Jewry seems at this 
epoch to have consisted of little more than the rejection 
of idolatry. The great synagogue in Alexandria still 
testified to the piety and the ready devotion of the first 
Jewish inhabitants of the city. It was constructed like 
a basilica, that is to say, like a royal residence. Majestic 
columns supported the roof, and the large space could 
accommodate many thousands of worshippers. Seventy 
golden thrones stood in the foreground for the elders of 
the community. So vast was the synagogue, that the 
voice of the cantor could not fill it. For this reason, the 
sexton would stand on the raised platform before the ark, 
with a banner which he would wave as soon as the can- 


194 AKIBA 


tor had finished a benediction, whereupon a thousand- 
voiced “Amen” would resound. Those who attended the 
services were grouped according to their respective 
guilds. In one section were the carpenters, in another the 
goldsmiths, in still another, the weavers, the masons, and 
so on for all the artisans. Whenever a stranger visited 
Alexandria, he had only to attend the synagogue to find 
all the members of his trade together and to obtain work 
or assistance. 


XXIX. 
BEIRSHELLENISTE 


Rabbi Akiba had arrived in Alexandria. Here he 
sought out Theogonos, the president of the Jewish com- 
munity. His house was situated on the so-called Banopic 
street, and was the handsomest and stateliest of all the 
Jewish residences. Its interior was adorned with princely 
splendor, and seemed to have been equipped for a Greek 
rather than for an Israelite. The pictures on the walls 
of the beautiful living-room, the half-open ceiling of 
which was borne by columns of porphyry, represented 
the loves of Eros and Psyche; between the pillars stood 
the busts of the foremost pagan philosophers, and, in the 
rear of the room, there was a large figure of Plato. There 
was no lack of comfortable cushions in this handsome 
room; on one of these cushions reclined Theogonos, a 
well-preserved man of fifty, reading a Greek book. He, 
like almost all his Alexandrian co-religionists and com- 
peers, had received a Greek education, and felt and 
thought after the fashion of the Hellenes. Most of the 
aristocratic Jews of Alexandria had actually become 
estranged from Judaism, and a contemporary writer 
asserts that pigs would have been much cheaper in that 
city, if so many Jews had not lived there. The hand- 
somest horses belonged to the Jews, who won many 
victories in the Hippodrome; the Jews were the best 
wrestlers and boxers in the gymnasia, and the only thing 
that distinguished them from the Greek inhabitants was 
their unconcealed hatred and scorn of the Greek gods. 


195 


196 AKIBA 


This, too, was the principal “casus bell” between the 
Jews and the Greeks, which was, to be sure, strengthened 
by deep-rooted race-hatred. 


The president, who bore the title of alabarch, was 
interrupted in his reading; a servant announced the 
stranger from Palestine. When Theogonos heard the 
name of Rabbi Akiba, he arose from his seat and went 
to meet his guest. 

“Welcome,” he cried, “great teacher in Israel. Your 
fame reaches from one end of the world to the other.” 

Then he led his guest to an easy-chair and ordered 
a servant to bring in meat and drink. 

“Stop,” said Rabbi Akiba; “to my sorrow, I cannot 
partake of food in your house. Alas, what have my eyes 
been forced to see, since my arrival in Alexandria! The 
God of Israel and His holy law are forgotten. You sur- 
render yourselves to worldly pleasures, like the pagans in 
whose midst you live. The sin of Alexandria is greater 
than was that of Jerusalem before its destruction!” 

“Have you come hither, stranger, to insult me in my 
own home?” 

“Not at all; I have been sent by the sages of Israel 
to restrain our brothers in Arabia, Lybia, Egypt, and 
other countries, from breaking out into armed revolt 
against the Romans. We shall not regain our freedom 
and independence until God will send us His redeemer. 
Until then, we must patiently bear the yoke which alien 
nations impose upon us. Every rebellion undertaken by 
us will fail and will contribute to the ruin of our misled 
people. It has become my commission to impress this 
fact upon our brothers. In Arabia, I succeeded in con- 
vincing our co-religionists and in inducing them to suffer 
meekly. Another task devolves upon me here in Egpyt. 


ELE be ote Ni 197 


It is my unavoidable duty to rebuke my people for its 
backsliding, the House of Israel for its wrong-doing. 
You do not observe the Sabbath and the holidays which 
we have been commanded by God to celebrate. Your food 
and your drink are unclean, your mode of living is un- 
Jewish!” 


“Permit me, stranger, to pacify your noble wrath. 
We Alexandrian Jews are different from the Palestinians ; 
we are nourished at the breasts of Greek philosophy. We 
believe in the One God; but the laws have only a sym- 
bolical signification for us. How can we build booths 
on the Feast of Tabernacles, in the midst of the Greek 
population? They would destroy our booths, and we 
should thereby give occasion to serious disturbances. 
That may be good enough for Palestine; it is impossible 
in Alexandria. But, aside from this, our philosophical 
interpreters of the law teach us that we need retain only 
the spirit of the commandments. The form is unimport- 
ant. We believe in and acknowledge the One God‘; we 
hate and scorn the Greek gods. That is our Judaism. We 
esteem as priceless the pith; but the shell we break and 
cast away.” 


“Do you think that fruit will grow without its shell? 
All the laws which God has given us are of immense 
value, and must be carried out as God has commanded. 
Your philosophical exegetes lead you astray, and you 
yourselves believe their words only because it shows you 
the more convenient road. But the Almighty will not 
release you. He demands of Israel the fulfillment of His 
holy word, wherever our people may be living. Do you 
not fear the indignation of the Judge of the universe? 
You, O Alabarch, who stand at the head of this great 
community, bear the responsibility for all the evil that is 


198 AKIBA 


taking place here. How will you, when you are sum- 
moned, appear before God in Heaven and be able to 
justify yourself? I hurl the Divine admonition upon you 
and your people! Turn back from your evil ways, in 
order that destruction do not speedily overtake you!” 

The alabarch was thunder-struck. No one had ever 
addressed him thus before. And this stranger was speak- 
ing to him in fluent Greek, with the force and power of a 
Demosthenes. 


“Stranger,” he said, “the learned works of the Greeks 
seem not to be unknown to you, either, since you speak 
to me in our language! Surely you know the doctrines 
of Plato and Aristotle, and are aware of the fact that 
knowledge is man’s highest goal. Of what good, then, 
are these ‘formalities and ceremonies, which do not ad- 
vance knowledge?” 

“Plato did not discern the truth, nor was Aristotle 
able iv comprehend it. The truth was revealed to us at 
Sinai by the Creator of the universe. Knowledge cannot 
be man’s highest goal, since God Himself has set bounds 
to it, as we read: ‘Man can never behold Me, as long as 
he lives.’ The aim of human existence consists in the 
fulfillment of the Divine commandments and in the ab- 
stention from those things which have been forbidden us, 
for we are told: “The essence of all things is: Fear God 
and observe His commandments, for that is the sum total 
of all existence.’ ” 

“Your views differ totally from mine.” 


“With reference to what I have said, there can be no 
differences of opinion among Jews.” 


“But you yourselves, you sages of Israel, have so 
many controversies in your legal interpretations!” 
“There is no dispute over the fact that the laws of 


THRIHELEENIST 199 


God are binding for all Israelites. Only with regard to 
the performance of individual commandments are there 
differing points of view, but these are settled in accord- 
ance with rules laid down in the Torah.” 

“T am not your equal in this field, and therefore can- 
not argue with you. Tell me rather what you demand 
of me.” 

“T ask that you summon the entire congregation to 
the synagogue and permit me to address it.” 

“Synagogue? What is that?” 

“The synagogue is the house of God, the great house 
of prayer which is the glory and the pride of the Jews of 
Alexandria.” 

“Ah, you mean the ‘proseuche’ (chapel) ?” 

“Yes, that is what I mean. Send your messengers 
to all the Jews of the city, and tell them that an emissary 
of the sages from the land of our fathers is here, and 
wishes to speak to them.” 

“T shall do as you wish. You may deliver your 
address at the end of the services next Sabbath.” 

Rabbi Akiba took leave of the alabarch. When he 
reached the street, a ‘festive bustle prevailed. The feast 
of Dionysos was being celebrated. From all sides re- 
sounded the beating of drums and the music of flutes, the 
clang of bells and noisy cheering. A lad was leading a 
procession ; wearing a wreath of ivy tendrils and swinging 
a Bacchic thyrsus, he was dancing along, and, behind 
him, men and women leaped and shouted, all excited to 
the verge of madness, shouting and singing. Hundreds of 
heads were wreathed with sprigs of vine, ivy, and aspho- 
del; poplar, lotus, and laurel wreaths bestrode burning 
foreheads; skins of the panther, deer, and roe hung from 
naked shoulders or were whirled high into the air by 


200 AKIBA 


rapid gusts of wind. Artists and rich young lords passe: 
with their mistresses to the accompaniment of bands of 
music. Whoever was met by this merry throng was 
drawn in, carried off, citizens and their wives, laborers, 
wenches, slaves, soldiers, sailors, officers, female flute- 
players, artisans, ship’s-captains, excited women all were 
jostling one another, and dragging along a goat, which 
was to be sacrificed to Dionysos. 


No one resisted the allurement of following the pro- 
cession. How loud the double-flutes sounded, how power- 
fully the girls beat upon the calf-skin hides of the hand- 
drums, while the wind played its game with the loosened 
hair of the raging women and with the smoke of the 
torches, which wanton apprentices, clad as Pans and 
satyrs, swung with noisy jubilation! Here a girl, running 
at full speed, hurled a tambourine high into the air, so that 
the bells in its hoops rang so violently that it seemed as 
though the hollow metal balls would tear themselves free 
and traverse the air by paths of their own. There, near 
a woman intoxicated to the very border of insanity, a 
handsome youth hopped about with graceful leaps, carried 
under his arm the long ox-tail which he had attached to 
his body with comical care, and blew from the longest 
to the shortest, and then from the shortest to the longest, 
of the reeds which formed his pan’s-flute. Occasionally, 
a loud bellowing resounded from the midst of the noisy 
procession, a roar which might have been caused either 
by joy or by pain. But each time it was drowned out by 
the laughter, wild song, and merry music. Old and 
young, great and insignificant, all who approached the 
procession, were carried away with irresistible force, and 
compelled to follow the throng. 


Rabbi Akiba kept close to the walls of the houses, ard 


eR EU TEENS 201 


scornfully turned his eyes from the sight of these dis- 
gusting actions. Then he said to himself: 


“It is our duty to praise the Lord of the universe and 
to exalt the Creator for not having made us like the 
nations of the various lands or moulded us like the fam- 
ilies of the earth, for having given us a destiny different 
from theirs and a lot unlike that of all their multitude, 
for they prostrate themselves before vanity and nothing- 
ness, and supplicate gods which cannot help them. All 
their piety is a horror, and they solemnize their festivals 
with detestable indecency.” 


The huge synagogue of Alexandria was filled to the 
very last seat; it seemed as though there were a hun- 
dred thousand people present. All had eagerly come to 
hear the great sage from Palestine whose renown filled 
the world, and the throng was troubled only lest the man’s 
voice might be unable to fill the vast space. This anxiety 
was groundless. The words of Rabbi Akiba resounded 
through the hall like peals of thunder. 

“Friends and brothers,” he said. “In olden times, 
there was a large, prosperous, mighty city, Nineveh by 
name. Power and prosperity had made the people of 
Nineveh frivolous and wanton; they robbed and de- 
frauded one another, and led an extravagant, immoral 
life. God sent His prophet Jonah, the son of Amitai, to 
warn the frivolous, sinful inhabitants of Nineveh. ‘Within 
forty days,’ proclaimed the prophet, ‘ Nineveh will be 
destroyed.’ 

“Friends and brothers! I, too, have been sent to 
admonish you. This large and wealthy community has, 
for the most part, abandoned the ways of God. Forgotten 
are the Sabbaths and the holidays. Instead, you celebrate 
the festivals of the pagans, and rejoice on the holidays of 


202 AKIBA 


the false gods. Is it not a sort of idolatry that you adorn 
your homes in honor of a Greek god, that you, your sons 
and daughters, participate in heathen processions, dis- 
guise yourselves in every way, and join in the jubilation 
which resounds in honor of the idols? 


“Brothers and friends! Once our forefathers served 
as slaves in this very land; and God brought them out 
with a strong hand and an outstretched arm, and chose 
us as His people. He led us to Mount Sinai and said: 
‘I am the Lord, your God; you shall have no others gods 
before me. And in all that you say, you shall take care 
not to mention the names of strange gods, that they be 
not heard upon your lips.’ But you, my brothers, cannot 
utter three words without invoking the Greek gods and 
goddesses and swearing by their names. You give your 
children names which serve as reminders of these gods. 
Are there not many in your midst whose names mean 
‘Gift of the god of the sun’ (Apollodorus), ‘offspring of 
the father of the gods’ (Zeugones), and others of the 
same kind? You see no harm in this, and it is only a 
custom which you have assumed in the midst of your en- 
vironment. But this evil habit has estranged you com- 
pletely from Jewish life. The one, omnipotent God, 
Creator of heaven and earth, has chosen us as His peo- 
ple, in order that we sanctify ourselves and be holy. It 
is for this reason that He gave us laws which separate 
us, with regard to food and drink, from all the other 
peoples of the earth. But you have forgotten these laws, 
you eat the flesh of unclean animals and have become 
as the heathens round about you. 


“When the prophet Jonah announced his message in 
Nineveh, the people of the city listened to him and turned 
their backs on their evil ways; they put on sack-cloth 


THE HELBENUISD 203 


and ashes, repented and prayed to God. When God saw 
what they had done and beheld their sincere remorse, 
He pardoned them. He did not carry out the destruction 
with which He had threatened them, but showed mercy. 

“Friends and brothers, I call upon you also, to turn 
back from your evil ways. Why do you wish to die, o 
House of Israel? 


“Lo, this world resembles an inn where everyone 
can enjoy himself to his heart’s content. But you must 
not believe that you will not have to give a reckoning. 
Everything is given upon credit, and a net is spread out 
over all the living. The shop is open and the shop- 
keeper lends; but the account-book is also open, and a 
hand makes entries into it. Whoever wishes to borrow, 
let him come and borrow; but the officials constantly 
move about and collect the debts from those who have 
contracted them, with or without the latter’s consent. 

“Friends, brothers! Your lives are flowing pleas- 
antly and beautifully by, you enjoy what you possess in 
merry cheerfulness, and even the pauper receives so much 
from his prosperous brothers that he need not worry 
about his daily bread. But is that the purpose and the 
goal of life? My friends, God created man in His image, 
breathed into him part of His own spirit, and bestowed 
upon him the divine gift of reason. Shall he who is so 
richly-endowed, content himself with living as the beast 
lives, merely in order to experience enjoyment and to 
propagate his race? Was it for no purpose that God in- 
formed man that He created him in the Divine image? 
He gave man His teachings in order that he might strive 
upwards, might practice the true and the good. 


“God raised us Israelites above all the peoples of the 
earth and called us His children, as we read: ‘Children 


\ 


204 AKIBA 


are ye unto the Lord your God.’ And He gave us the 
Torah, the priceless treasure whereby the world was cre- 
ated in order that we might continue to live as His chil- 
dren. For, as the master-mason, before he rears an edifice, 
designs a plan, in which the form of the building is set 
down, the appearance which it is to have—the halls, the 
stories, the cellars, the rooms, the corridors—are ar- 
ranged and drawn up beforehand, so that, when the work 
of construction is begun, the master-mason looks over his 
plans and follows them in laying the foundations, arrang- 
ing the cellars, building the stories, distributing the halls, 
corridors, and’ rooms,—just in the same way did God 
draw up the Torah as His plan for the construction of the 
universe before He undertook the actual creation; it is 
the world of the spirit, in accordance with the purpose 
and aims of which the world was brought into being. 
And this priceless treasure He gave to us and informed 
us that it is a priceless treasure, whereby the world was 
created, as we read: ‘For I have given you sound doc- 
trine, my Torah, do not forsake it.’ 


“My brothers, you have forgotten this Torah! You 
do not study it, nor do you rear your children in it; it lies 
in a corner, and no one of you concerns himself about it; 
all its glorious teachings, which would help you correctly 
to comprehend this world and to obtain future bliss, are 
lost for you. Instead, you busy yourselves with the sin- 
ful books of the Greeks, learn by heart their songs of 
wine and love, sing them at your banquets, and think 
that you have attained the goal of life when you laugh 
and shout right merrily. This frivolity has already se- 
duced you to the basest of vices, and the lofty pride of 
Israel, its moral family life, has been abandoned by many 
of you. Do you believe that God’s eye does not behold 


THE HELLENIST 205 


you? There is nothing in the world that God does not 
see. But He has given man the unhampered choice of 
doing good and avoiding evil by his own free will. 


“Friends and brothers, how you have abused this 
free choice! Do not permit my cry to die away without 
its having been taken to heart. The all-merciful God is 
gracious and compassionate. He does not desire the 
death of the sinner, He wishes rather that the backslider 
should abandon his evil ways and live. There was once 
a wicked king in Israel, whose name was Ahab ben Omri ; 
he was an idolater, a robber and murderer; but when 
the prophet Elijah approached him and made his wicked- 
ness clear to him, he experienced remorse and repentance, 
and God pardoned him; for, God’s right hand is always 
outstretched to take back repentant and remorseful sin- 
ners. There was once an evil king in Judah, Manasseh, 
by name; he set up idols in the Temple and shed innocent 
blood copiously. But when he fell into distress, he for- 
sook all the powerless gods and supplicated the One God; 
the Lord of heaven and earth. And God gave ear to his 
prayer and rescued him from need and oppression. 


“Friends and brothers! You, too, are threatened: by 
a black doom. I am neither a prophet nor the disciple 
of a prophet; but whoever has eyes to see can clearly 
perceive that the ground is quaking beneath you. Do you 
think that you can resist omnipotent Rome and vanquish 
her armies? You place reliance upon your great num- 
bers, upon your riches, and upon the troops which you 
are in a position to equip. You place reliance upon all 
that, but upon Him from whom alone comes succor you 
place no reliance. Not armies nor riches procure vic- 
tory ; only the will of God is able to decide the outcome of 
battles. As long as He does not send His redeemer so 


206 AKIBA 


long will all struggle be not only profitless but even 
ruinous. Only one thing can be of advantage to you; 
namely, that you return to the God of your fathers with 
all your heart and all your soul, that you prostrate your- 
selves before Him in contrition, that you repent of your 
sins, cease eating forbidden food, do not labor on the 
appointed days of rest, and rear your children for the 
Torah and in accordance with it. If Israel falls away 
from the Torah and_its holy laws, its life is without pur- 
pose and God will abandon it to enemies and persecutors. 
Turn back, O turn back, from your sinful paths, in order 
that God may have mercy on you and rescue you from 
death.” 


When Rabbi Akiba had finished, the whole congrega- 
tion lifted up its voice as one man and wept. 


“Remain with us, thou holy man,” cried many, “and 
teach us the way upon which we should walk.” 


But the sermon of the Palestinian Rabbi had dis- 
pleased the heads of the community; they wished to en- 
joy their great wealth, and did not desire to change 
their mode of life. They possessed the handsomest 
coursers, and their sons won the prizes in all the horse- 
races ;their daughters were the most celebrated beauties 
in Alexandria, and were eagerly courted by aristocratic 
Greeks and Romans. Their houses were the gathering- 
places of the most distinguished artists, poets, and phil- 
osophers. They had not been penetrated by the moving 
words of the strange Rabbi, and they smiled at his anti- 
quated views, which, according to their opinion, had long 
since been replaced by Greek philosophy. They met for 
a brief discussion, at the end of which the alabarch 
Theogonos accosted the Rabbi and said: 


THE HELLENIST 207 


“Stranger, Alexandria is unfavorable soil for your 
teachings. We, the heads of the community, demand that 
you leave our city. Return to Judaea. If you refuse to 
depart, we shall know how to compel you.” 

Rabbi Akiba was about to reply; but the alabarch 
turned his back upon him and proudly withdrew. Rabbi 
Akiba, however, only said to himself: “Whom God 
wishes to destroy, he first smites with blindness.” 


XXX. 
I SWL): 


Rabbi Akiba prepared for his departure; he directed 
his steps toward the harbor of Alexandria in order to 
obtain passage on a ship. Alexandria was the foremost 
commercial city of the old world. Huge vessels, laden 
with corn, were from time to time sent to Rome, to supply 
the capital of the empire with the means of subsistence. 
These ships were of much more than ordinary size and 
were convoyed by men-of-war. Yet the grain-fleets did 
not comprise the principal maritime activity of the Alex- 
andrians. The products of India were brought to Egypt 
from the mouth of the Indus and the coasts of Malabar, 
and were distributed thence throughout the entire world. 
Ivory, tortoise-sHell, woolen and silk wares, at that time 
rare and costly, pearls and diamonds, gums and spices 
were shipped from Alexandria to all the harbors along 
the Mediterranean. Pliny asserts that the yearly export 
in these articles was estimated at one hundred million 
sestercia or about three hundred thousand dollars in our 
currency, a sum which, for those days, was enormous. 
One of the principal products of Egypt was that parti- 
cular kind of reed known as “papyrus”, which grew al- 
most exclusively along the banks of the Nile; from which 
the cheapest and most suitable writing paper was pre- 
pared, and to which our paper owes its name. 

Rabbi Akiba had to seek long before he found a ship 
which was to sail for Jaffa. Most of the ships were bound 
for Rome, whither they brought corn, wine, oil, wool, 
spices, precious metals and other costly things. Finally 

208 


RESCUED 209 


he found a vessel laden with papyrus which was about to 
set sail for Asia Minor and secured passage in it. 

As the ship was leaving the harbor, Rabbi Akiba was 
standing on deck and gazing sadly at the wealthy and 
beautiful city on which he had just turned his back. 

“Ah,” he said to himself, “there is no one in our day 
who really knows how to admonish. The prophet Jonah 
was sent to the heathens at Nineveh, and he succeeded in 
arousing them to remorse and improvement. But my 
admonition fell on deaf ears in Alexandria !” 

The weather was very favorable. The wind filled the 
sails, and the oarsmen worked incessantly, so that the ship 
flew swiftly on. In the good seasons and with favorable 
winds, the ancient method of sea-voyaging, by oars and 
sails combined, was speedier than was ours previous to 
the invention of steam navigation. On a good passage, 
a sailing-vessel in those days could travel one hundred 
and sixty-two kilometers in twenty-four hours. 

The Asiatic coast was already in sight and Rabbi 
Akiba’s heart beat higher at the thought that he would 
soon, after a very long absence, again see his beloved 
native land, his adored wife, and his no less cherished 
children, colleagues, and pupils. 

Dolphins raced after the ship to catch whatever 
might be thrown overboard; large, curiously formed 
fishes approached ; all kinds of sea-monsters came in sight. 
Rabbi Akiba was moved to exclaim: “How manifold are 
Thy works, o Lord; Thou hast fashioned them all in Thy 
wisdom, the earth is full of Thy creations. These huge 
creatures that live in the sea would die at once if they 
were to be placed on dry land; and the great monsters 
which live on land would immediately perish in the waves 
of the sea. How manifold are Thy works, o Lord; Thou 
hast fashioned them all in Thy wisdom.” 


210 AKIBA 


Rabbi Akiba looked up into the vault of the heavens. 
There, far in the west, he saw a cloud of the size of a 
man’s hand. Quickly he sought the ship’s-captain and 
said to him: 

“See, there, that little cloud. A storm is brewing, 
make the nearest harbor.” 

The captain laughed at the warning. 

“Your fears are unfounded, Judaean,” he said, “this 
little cloud will do us no harm. To be sure, I could 
change the course of the ship and put in at a well-pro- 
tected harbor, but that would unnecessarily prolong the 
voyage. In twelve hours, at the very utmost, we shall 
be securely tied up in the harbor of Jaffa.” 

“Do as you please,” said Rabbi Akiba, “but your 
carelessness will lead you to a watery grave.” 

It was not long before the entire heavens were over- 
cast with sombre clouds. A fearful storm arose, and 
the ship was tossed about like a toy on the towering 
waves. The sails were torn, the masts broken to pieces, 
and the oarsmen ceased their useless toil. 

“Oh God,” said Rabbi Akiba, “am I to die here, am 
I to find death in the waves of the sea, become a wel- 
come prey to the hungry dolphins? Is Thy punishment 
overtaking me because I did not sufficiently perform my 
duty in Alexandria, because I left that city without hav- 
ing made repeated efforts to lead my straying brothers 
there into the proper path? May Thy holy will be done, 
O God! Whatever the All-Merciful does is for the 
best.” 

In the meantime, the crew had cast the cargo over- 
board, in order to lighten the ship. The storm drove 
the vessel on, far past its destination. After a few hours, 
a strange, unknown coast came into view. The oarsmen 


RESCUED 211 


again seized their oars and set vigorously to work to 
effect a landing. Suddenly there was a resounding 
crash; the ship had rushed headlong upon a coral reef, 
and had split straight through the middle. The, waves 
swallowed up crew and passengers. 


The return of Rabbi Akiba to his native land was 
fruitlessly awaited. He had written his wife from 
Alexandria, informing her of his early home-coming. 
Already in the days of Emperor Augustus, a postal ser- 
vice had been established throughout the Empire, whereby 
official dispatches were carried by couriers from station 
to station. Under the later Emperors, private people 
also were permitted to entrust their letters to the imperial 
runners, The letter had safely reached Rachel, but the 
anxiously awaited arrival of the beloved husband did 
not take place. Then the sad news arrived that Rabbi 
Akiba had left Alexandria on a vessel bearing a cargo 
of papyrus, and that, from all indications, the ship had 
met with a mishap on the passage. Rabban Gamaliel, 
who was also returning from a voyage, had seen the 
wreckage of the ship floating in mid-ocean. 

The Rabbis were assembled in the academy at 
Jabneh; Rabban Gamaliel was to deliver a discourse. He 
said: | 

“My heart is sorely oppressed because of our brother 
Akiba. I myself saw floating on the open sea the wreck- 
age of the ship which was to bring him home. Alas, that 
so great a mind and such thorough knowledge of the 
Torah had to become the spoil of the waves, Akiba’s pure 
and holy body the plunder of the voracious fishes and 
sea-monsters !” 


There arose such a weeping and wailing that the 
walls of the academy trembled and the tears of the 


212 AKIBA 


mourners besprinkled the floor. The revered teachers of 
Israel surrendered themselves to bottomless grief; the 
distress was as general as at the time when the Temple 
‚had been destroyed. 

Suddenly, the door of the academy opened, and a 
powerful form forced a path for itself through the 
lamenting throng. In amazement, all gazed at him, and 
recognized, to their inexpressible joy, the teacher and 
friend who had been given up for lost. Rabban Gamaliel 
left his dais, and hastened to the newcomer with out- 
stretched arms. 

“Akiba,” he cried, “my friend, my brother, my son, 
favorite of God and favorite of my soul, have you arisen 
from the dead?” 

They embraced one another lovingly. Then Rabbi 
Joshua pressed up, and Rabbi Elasar ben Azariah, and 
Rabbi Tarphon, and Rabbi Ishmael, and Rabbi Jose the 
Galilean, and Rabbi Zadok, and Rabbi Chananiah ben 
Teradion, and Rabbi Chalaphta, and Rabbi Chuzpith, and 
Rabbi Jose ben Dormiskos, and Rabbi Jochanan ben 
Gudgada, and Rabbi Elasar Kisma, and Rabbi Judah 
ben Bethera, and Rabbi Ilai, and Rabbi Elasar Ha-Mudai, 
and Rabbi Yeshebab, and all the others; it was a long 
time before they could all kiss the friend whom they had 
believed dead. Then Rabbi Joshua and Rabbi Simeon, 
the sons of Rabbi Akiba, who had themselves already be- 
come sages in Israel, also entered, and, last of all, Rabbi 
Jochanan, Akiba’s brother-in-law (for Kalba Sabua had, 
at the urgent proposal of his son-in-law, re-married late 
in life, and God had given him a son, who had become a 
pupil of his brother-in-law and, finally, a sage in Israel). 

The jubilant rejoicing would not cease until Rabban 
Gamaliel commanded silence and called upon the friend 
who had returned to tell how he had escaped death. 


RESCUED 213 


Rabbi Akiba related: “The ship which I boarded in 
the harbor at Alexandria was driven by a storm upon a 
coral reef and it split in two; I commended my soul to the 
Almighty and cried: “Whatever the All-Merciful does is 
for the best!’ I had seized a spar of the shattered vessel, 
and clung firmly to it. Thus, I was not swallowed up by 
the waves; one passed me on to the next, until I was 
washed ashore. At this juncture I lost consciousness. 
When I awoke, I found myself in a solitary region that 
was unknown to me. I wandered into the interior, until 
I found a small city, wherein dwelt some of our co-re- 
ligionists, who provided me with food, drink, clothing, 
and money, so that I was able to resume my !aborious 
homeward journey. While I was still far off, I learned 
that I was being mourned at home for lost. Consequently, 
I hastened here first, even before I sought out my wife, 
in order that my teachers and friends might not spend 
their time in unnecessary lamentations and that the study 
of the law might not thereby be interrupted.” 


“Hail to you, Akiba,” said Rabban Gamaliel. “Even 
the misfortunes which you encountered contribute towards 
clearing up and establishing the legal code. We are just 
now engaged in a discussion of the question as to whether 
or not one who has been reported to have suffered, ship- 
wreck or, in some other manner to have fallen into a large 
body of water, is to be considered dead, so that the wife 
may be permitted to re-marry. The miraculous deliver- 
ance whereby you escaped death proves that, in such cases, 
the demise of the person in question is not to be considered 
established as long as the corpse has not been found and 
identified as that of the missing man. How great are these 
words of the wise! All their teachings descend from 
God, who revealed them to Moses on Sinai!” 


XXXI. 
DEPOSED, 


The long-dreaded uprising broke out; almost simul- 
taneously, the Jews in Mesopotamia, in Egypt, in Cyrene, 
and on the island of Cyprus, revolted. At first, the Jews 
‘fought with some success, and routed the Roman leader, 
Lupus. Then the Emperor sent his most trusted general 
to quell the rebellion. Martius Turbo advanced against 
the rebels in Egypt and Cyrene. This clever warrioı 
avoided an open engagement with the rebels; he sought 
to inflict minor losses upon them and, thereby, to dampen 
their ardor. Gradually, he succeeded in driving back the 
Jews, after stubborn resistance on their part. Trajan had 
commanded his general to exterminate the Jewish popula- 
tion of all the districts in which the revolt was seething. 
Martius Turbo obeyed this command literally. Entire 
regions were converted into waste lands by the destruc- 
tion of those who had, until then, been cultivating them. 
The blood flowed in streams. The grim foe spared neither : 
women nor children. The Jews of Alexandria, too, were 
included in the general punishment. Their palatial syna- 
gogue was destroyed and razed to the ground, and the 
blood of the slain dyed red the sea. Just as furiously did 
Lucius Quietus, the Emperor’s favorite general, rage 
against the Jews of Mesopotamia and the adjacent coun- 
tries through which the torch of rebellion had been borne. 
Lucius was a Moor by birth, having entered the Roman 
army together with a number of his fellow-countrymen. 
He had been skillful enough to gain the favor of the 
Emperor to such an extent that the latter was seriously 
considering adopting him as his son and designating him 
as his successor. | 

214 


DEPOSED 215 


After Lucius had defeated the Babylonian Jews, 
the Emperor appointed him governor of Palestine. He 
made use of this lofty station to torture and oppress the 
Jews in the most horrible ways. He wished to compel 
them to worship the images of the Emperor and to offer 
up sacrifices 'before them. At this, the Jewish residents 
of Palestine also attempted to throw off the unendurable 
yoke. Two brave men, Papus and Julian, placed them- 
selves at the head of the uprising. But the poorly-armed, 
undrilled troops could not make a stand against the 
Roman forces. Lucius Quietus traversed the country 
victoriously, setting fire to the cities and villages in his 
path. Jabneh, too, was destroyed, and the Sanhedrin had 
to remove to Usha. The prince, Rabban Gamaliel, was 
on the point of being arrested and executed, when a 
Roman patrician rescued him, at the expense of his own 
life. The troops which Papus and Julian had assembled, 
were put to flight, and both leaders were taken prisoners. 
The victorious general had them led into his presence. 

“How did you dare, you rebels,” he exclaimed, “to 
rise in revolt against the Emperor ?”’ 

“We could no longer endure the horrors which you 
were inflicting upon us in the name of the Emperor,” 
replied Papus. “You wished to force us to prostrate our- 
selves before images and to pay them divine homage. But 
we serve only the one omnipotent God, Creator of heaven 
and earth!” 

“If your God is so mighty,’ sneered the Roman 
general, “why does He not deliver you from my hand?” 

“We are sinners,” replied Julian, “and have deserved 
death. If He does not punish us through you, He knows 
many other means of giving us our just deserts. But 
you are not worthy of beholding a miracle with your 
eyes.” 


216 AKIBA 


“You deluded Jews,” answered Quietus, “who, in the 
very face of death, dare to treat me with scorn! Hear 
my words; you two must die; not only you, however, 
but all your compeers. I shall now pass through Judaea, 
and I shall wipe out everything that belongs to your race; 
I shall spare neither men nor women, neither children nor 
grey-beards. And if I ever become the Roman Emperor, 
I shall make it my life’s work to blot from the face of 
the earth whatever bears the Jewish stamp. Let this 
promise of mine embitter your death-sentence!” 

“Tf you take counsel,” said Julian, “it will be nulli- 
fied; if you utter a threat, it will fail of effect; for God 
is with us.” 

“Lead them to their doom,” shrieked Lucius 
Quietus. 

Then something miraculous, unexpected, happened. 
Two couriers dashed up and exclaimed: 

“Emperor Trajan is dead, Hadrian is Emperor; 
Lucius Quietus is deposed from office! Seize him, sold- 
iers, and fetter him securely! He is charged with high 
treason and will be judged in Rome. Behold the written 
order of the Emperor, Publius Aelius Hadrian!” 

Thereupon, Lucius Quietus was seized and cast into 
chains by his soldiers. Papus and Julius had been 
snatched from the very jaws of death. 

Emperor Trajan had been attacked by dropsy in 
Antioch; he took leave of his armies, in order to return 
to Rome, but death overtook him in the Cilician town 
of Selimus, without his previously having succeeded in 
carrying out his long-cherished plan of designating his 
favorite general, Lucius Quietus, as his successor. On 
the other hand, his wife, Plotina, skilfully managed to 
win the imperial purple for her favorite, Publius Aelius 
Hadrian. When Trajan died, the Empress kept secret 
the demise of the ruler of the world and had the corpse 


DEPOSED AG) 


removed from the room in which her husband had met 
his end. In the place of the deceased Emperor, a trusted 
servant of the Empress lay down upon the now vacant 
couch. Plotina drew the hangings tightly about the bed, 
and called witnesses into the room, who asserted that they 
had heard a weak, groaning voice, apparently that of the 
Emperor, declare that he adopted his faithful and beloved 
cousin, Publius Aelius Hadrian, as his son, and appointed 
him his successor. The Empress then signed the deposi- 
tion of the witnesses in the name of the Emperor and at 
the bidding of the same groaning voice. 

Two days later, Hadrian, who was then in Antioch, 
received the news of his adoption and the treacherously 
delayed report of the death of the Emperor. Immediately, 
the legions paid him homage, and he distributed lavish 
gifts among them. Then he sent an embassy to the Senate 
and asked for the corroboration of the last will of the 
deceased ruler as well as of the wishes of the legions. 
Before all, however, he sought to remove his most dan- 
gerous rival, Lucius Quietus, in which, as we have seen, 
he was completely successful. Quietus was brought to 
Rome in manacles and sentenced to death by the sub- 
missive Senate; he paid the penalty of decapitation. 

A terrible danger had been averted for the Jews by 
the arrest and death of Quietus. In commemoration of 
this miraculous deliverance, the sages set aside a day of 
feasting, to be known as Trajan’s Day. ‘This festival, 
however, was later discontinued, with the arrival of other 
sorrows. ; 

In the beginning, the reign of the new Emperor 
promised to be unusually favorable to the Jews. Rabbi 
Joshua and Rabbi Akiba enjoyed high favor in his eyes; 
and he attempted, with the aid of these wise men, the 
greatest scholars of the world, to quench his inappeasable 
thirst for knowledge. 


218 AKIBA 


Publius Aelius Hadrian, like his presumed foster- 
father, was a Spaniard by birth. His family, which was 
native of the small town of Hadria or Adria that had 
given the Adriatic Sea its name, had wandered to Spain 
with the armies of the Scipios, some three centuries be- 
fore the events herein recounted, had settled in the Roman 
colony of Atalica, and had attached to its cognomen, 
Aelius, the surname Hadrianus, in memory of its original 
home. The new Emperor had been reared in Rome. 
When, at the age of ten, he lost both of his parents, Tra- 
jan, who was a cousin of Hadrian’s father, was entrusted 
with the guardianship of the boy. The latter was sent 
to Athens, where, for five years, he studied under the 
ablest teachers of the city. He was filled with the spirit 
of the Athenians, and not only adopted their language but 
even vied with them in all their particular accomplish- 
ments, in singing, playing on musical instruments, mathe- 
matics, medicine, painting, and sculpture. His memory 
was little short of marvelous, his diligence incredible. He 
took interest and pleasure in many things, loving variety 
especially. He was keen and biting in repartee, and ever 
ready to overwhelm an opponent with crushing logic or 
with words of mockery and contempt. His body re- 
sembled his mind in flexibility. In addition to the or- 
dinary exercises in fencing and gymnastics, he was also 
passionately fond of the exciting diversions of the chase. 
Since the death of the peerless Julius Caesar, Rome had 
not witnessed such all-embracing intellectual powers, and, 
in the imposing beauty of his person and the charm of his 
manners, Hadrian might well have been compared to 
Apollo. But the firm support of a good and noble char- 
acter was lacking to all these brilliant qualities; the sug- 
gestions of his caprice determined all his deeds; and, with 
the passing of time, his faults grew immoderately. 


XXXII. 
THE CONVERT. 


It has already been related above that a close rela- 
tive of the imperial line, Aquila by name, (pronounced, 
in Greek, “Akilos,” and in Aramaic “Onkelos”) came to 
seek instruction from Rabbi Elieser and Rabbi Joshua. 

Aquila was a nephew of Emperor Hadrian;! his 
father was named Kalonikos or Kalonymos, and possessed 
rich estates on the island of Pontus. In earliest child- 
hood, Aquila was given instruction in Hebrew by a peda- 
gogue of Jewish descent whom Kalonikos, at the con- 
clusion of the Jewish war under Titus, had bought in the 
slave-market at Alexandria. When the latter accompanied 
his uncle, who had become prefect of Syria, Aquila pro- 
fited by the opportunity to strike up an acquaintance with 
the sages and to have himself instructed by them in the 
sacred lore. 

“Uncle,” said he to the prefect of Antioch, “permit 
me to travel through the country and form commercial 
connections.” 


“Is it possible that you wish to earn money, Aquila ?” 
asked Hadrian. “I possess sufficient treasure, and I shall 
bequeath to you all that you will ever be able to use.” 

Hadrian was married to Sabina, a niece of Emperor 
Trajan. But the marriage was childless and unhappy. 

1This is the reading in most sources, although Talmud 
Gittin, 56b, makes him a nephew of Emperor Titus. Compare 
Midrash Tanchuma, section on “Mishpatim;” see also the 


introduction of Chief Rabbi Adler to his “Netina La-ger” 
(Wilna 5634). 


219 


220 AKIBA 


The baser passions to which Hadrian was a slave drew 
down upon him the contempt of his wife, and the gloomy, 
malicious, and apathetic character of Sabina caused her 
husband to avoid her as much as possible and to live 
apart from her. All the more, therefore, did Hadrian 
love the son of his sister; he had no closer relative. As 
Hadrian was closely related to Trajan, since he had mar- 
ried the latter’s only niece; as, furthermore, he stood 
very high in the favor of the Empress, Plotina, so high 
indeed, that contemporary writers speak of an illicit re- 
lationship between them, he had soon flattered himself 
with the expectation of being adopted by Trajan and 
appointed his successor. In this case there was no slight 
prospect that the imperial purple would, one day, fall to 
Aquila, Hadrian’s nearest relative. It is, therefore, not 
to be wondered at that the prefect of Syria stood ready 
to bequeath a considerable share of his wealth to his be- 
loved nephew and was surprised at his apparent desire to 
do business. 


“Thanks, uncle,” replied Aquila, “for your magnani- 
mous offer. But I am not fascinated by the desire for 
possession; I find real joy only in the struggle for gain. 
You, the wisest of all men, can certainly give me the best 
advice as to how I may achieve successful results in 
business.” 


“T shall not withhold my counsel from you,” an- 
swered Hadrian, flattered. “Whenever you discover wares 
which, though intrinsically valuable, are neglected and un- 
heeded by people because of the unfavorableness of the 
time, purchase them. You will be able to obtain them 
at a low price, and you need only await the moment when 
their value will again rise In this way you will do ex- 
cellent business.” 


THEWEONVERT eh 


“Your advice is shrewd,’ answered Aquila, “and ex- 
actly in conformity with the man who is counted among 
the leaders of his epoch in all the arts and sciences, who 
equals a Polycletes in painting and a Euphronor in sculp- 
ture; who, in mathematics, is a second Euclid, and, in 
medicine, another Hippocrates; whom Aristotle, in philo- 
sophy and Demosthenes, in oratory, would number among 
their most gifted disciples.” 


Hadrian smiled; the extravagant praise which his 
nephew showered upon him did not seem to him ex- 
aggerated. 


Ashasalready been mentioned, Aquila now journeyed 
to Jabneh, where he was first rejected by Rabbi Elieser, 
but then accepted and encouraged by Rabbi Joshua. 
Rabban Gamaliel and Rabbi Akiba, too, proved friendly 
and loving teachers. Aquila became a convert to Judaism, 
and performed upon himself the act of circumeision. 
From now on he studied day and night, and translated 
the Scriptures into Greek. Even Rabbi Elieser took the 
young proselyte under his wing when he discerned the 
latter’s seriousness, and imparted much information to 
him. When Aquila had completed the Greek translation 
of the Bible, he read it in the presence of his teachers, 
Rabbi Elieser and Rabbi Joshua, who praised it beyond 
all bounds. They applied to him the Biblical verse: “Thou 
art the handsomest of the sons of men, grace is poured 
out upon thy lips, God has blessed thee eternally” 
(Psalms 45, 3). 

Only a few fragments of this Bible-translation of 
Aquila are still extant; these are to be found in the 
“Hexapla,” of Origen, edited by Montfaucon. Rabbi 
Azariah dei Rossi also quotes part of it in his “Meor 
Enayım, Imre Binah” (Chapter 45). We can see from 


222 AKIBA 


these fragments that Aquila had labored to translate the 
Scriptures verbatim and to render each Hebrew word by 
a corresponding Greek expression. This method is, to be 
sure, very precise, but it often obscures the sense, and 
does violence to the spirit of the language in which the 
translation is written, consequently, Aquila determined 
to prepare another translation, but this time in the lan- 
guage which was then currently spoken by the Jews. He 
strove to construe the meaning rather than the individual 
words, and to take into account, thereby, the traditional 
interpretation of his teachers, Rabbi Elieser and Rabbi 
Joshua. This is the translation which immediately became 
so famous and, for the Jews, so important, under the name 
of “Targum Onkelos.” It is preserved intact, and is read 
weekly by every observant Jew, in addition to the ori- 
ginal text. 

As a result of these strenuous studies and labors, the 
vigor of Aquila was measurably lessened’; his face became 
pale and his cheeks were sunken. 


When he received the news that his uncle had become 
Emperor, he hastened to Antioch, in order to pay him due 
homage and to felicitate him. 


“Aquila,” cried Hadrian, as his nephew approached, 
“how poorly you look! Your countenance is pale, your 
cheeks are emaciated, your frame is bowed. You have 
certainly proved unsuccessful in your commercial enter- 
prises!” 

3 


“Quite the contrary, beloved uncle,’ 
“I have reaped the richest profits.” 


replied Aquila, 


“What wares have you purchased?” 

“The most precious that exist, wares which cannot 
be paid for with all the treasures of the world.” 

“What price then, did you pay?” 


chee COIN OD, 223 


“Only a bit of my foreskin.” 
_ “You are speaking riddles.” 

“I have become a Jew and have circumcised myself.” 

“Wretch, how did you dare such a thing? You, my 
nearest in kin, should have asked my advice before taking 
so irrevocable a step.” 

“T did ask you, uncle, and you yourself counselled 
me to act as I did.” 

“What, I? Ordinarily, I have a good memory, but 
I recall nothing at all of this nature.” 


“My uncle, you advised me to seek out those wares 
which are neglected because of the unfavorableness of the 
time and are permitted by people to pass unheeded, wares, 
however, which, in the course of time, must rise in price. 
Uncle, I have tested all religions and the character of all 
nations, and have found no people that is as base and as 
contemptible in the eyes of the world as is Israel. And 
yet it will, one day, again rise in value, as the prophet 
Isaiah promised, in the name of the one, omnipotent God: 
‘Thus saith the Eternal, the Redeemer of Israel, the Holy 
One, to the oppressed of heart, the despised people, the 
slave of the dominant nations: a time will come when 
kings will behold Israel and rise, princes will prostrate 
themselves; the faithfulness of the Eternal, the Holy One 
of Israel, who has selected thee, will bring this to pass.’ ” 


The Emperor had a freedman, named Alexander, 
who stood in high favor with him and was present at this 
conversation. 

“All-powerful Caesar,” said he, “such words ad- 
dressed to you deserve the penalty of death. What! You, 
the ruler of the world, should bend the knee to the Jews!” 

At this, the Emperor grew furiously enraged at the 


224 AKIBA 


freedman ; he struck the latter in the face so violently that 
he staggered back. Then he said wrathfully: 


“You wish to irritate me to the point of putting to 
death the son of my sister.. He has said nothing improper. 
Even a simple legionary can be exalted by the favor of the 
gods; but so long as he is nothing more than a simple 
legionary, I need not bend the knee to him. The Jews are 
still a humble and despised people; but that does not ex- 
clude the possibility of their attaining some day, the high- 
est rung of the ladder of fortune.” 


The freedman could not recover from the insult 
which the Emperor had inflicted upon him. He left the 
room and committed suicide. 


In the meantime, the Emperor said to Aquila: “Ad- 
duce for me your reasons for becoming a convert to 
Judaism.” 


“I wished,” replied Aquila, “to study the doctrines 
which the Almighty revealed to the Jews, and which are 
more precious than all the world’s riches.” 


“You could have investigated these doctrines with- 
out changing your faith and circumcising yourself.” 


“No, uncle, that is impossible. We read in the Scrip- 
tures: ‘He has announced His words to Jacob and His 
laws to Israel. Only he who joins the people of Jacob, 
and becomes united to Israel, can receive in its integrity 
the word of God and, more particularly, the oral tradi- 
tion. It is impossible for one who is on the outside. 
Only he who learns in order to teach, to observe, and to 
practice, will be able to penetrate into the depths of the 
sacred lore; to others it remains a sealed book. Will you, 
O Emperor, reward a soldier who, in war-time, does not 
employ his weapons in defence of the Empire? Circum- 


TEISCONVERT 225 


cision is the only gate through which entrance into the 
palace of the Divine teachings is permissible.” 

“But what is it that is so extraordinary about these 
teachings ?” 

“Mighty Caesar, not only are you Emperor of the 
world, but you have delved deep in all the sciences. Not 
only do you dominate people and countries, but with your 
searching spirit you also master the boundless domain of 
knowledge. You are not ignorant of the manner in which 
the Greek philosophers bent all their energies toward the 
discovery of truth. Pythagoras, the Eleatic School, 
Socrates, all sought truth; Plato and Aristotle erected 
magnificent structures of epistemology ; but none of them 
found the truth. The smallest Jewish child, however, as 
soon as it begins to read the Torah, sees truth at once. It 
learns that it was one omniscient God who created the 
heavens, the sun, the moon, and the stars, who moulded 
the earth and all its inhabitants, who set bounds to the sea 
so that it may not pass beyond its shores; the child learns 
that nothing can happen, neither in Heaven nor on earth, 
against the will of the Guide and Ruler of the universe.” 

“You arouse my curiosity, Aquila. Bring one of the 
Jewish sages into my presence, in order that I may gain 
a closer acquaintance with this remarkable doctrine and 
may have myself instructed in matters that have been 
troubling my mind for many years.” 


PON OTIT: 
AISPARTING: 


When Aquila returned to his teachers and fellow- 
students at Usha, he found Rabban Gamaliel, the prince, 
occupied with preparations for the wedding of his son. 
Rabban Gamaliel, Rabbi Joshua, and Rabbi Akiba had 
journeyed to Emmaus, in order to make purchases there 
for the approaching ceremony. But even during this trip, 
the sages did not cease their studies; Rabbi Akiba, more 
especially, brought up the weightiest points for discussion 
by the questions he continually put to the other sages, 
and so we possess a series of precepts which were laid 
down in the market-place at Emmaus.” 


The marriage ceremony was solemnized amid great 
splendor, and all the sages were invited. They sat at the 
table, and Rabban Gamaliel attended on them, but the 
sages did not wish to allow him to serve them. Rabbi 
Joshua, however, said: “We are told in the holy writings 
that an even greater man served his guests. Our father 
Abraham was the foremost man in his day, and when the 
angels visited him, he believed them to be Arabian mer- 
chants, idolaters, who worship the dust on their feet; he 
requested them, therefore, to wash the dust from their 
feet before they entered his dwelling. Nevertheless, he 
waited on them, as we read: ‘He placed food before them, 
and he stood near them’ (to serve them, of course) ‘and 
they ate.’ We find something similar in connection with 
our master, Moses, for we are told: ‘Aaron and all the 


*(Kerethoth 15a, and ff.). 
226 


AT PARTING 227 


elders of Israel came to eat at the home of Moses’ father- 
in-law, in the presence of God.’ Whither had Moses dis- 
appeared? Was he not present at the repast? Surely 
he was present, but he was not sitting at the table, he was 
standing nearby and serving the guests; and shall we not 
permit our great Rabban Gamaliel to wait on us?” 


Then up spoke Rabbi Zadok: “How long will you 
glorify men and be mindless of the honor of God? The 
Holy One blessed be He, serves the entire world. He 
causes the winds to blow, gathers the clouds and sends the 
rain down, thereby making the grain grow: He prepares 
nourishment for each individual; not for scholars alone, 
but also for the ignorant; not only for the pious, but even 
for the sinful; not solely for the God-fearing, but even 
for idol-worshippers; and should you not permit Rabban 
Gamaliel to attend the wisest and best men of Israel?” 1 


A short time after Rabban Gamaliel had experienced 
the happiness of celebrating the marriage ceremony of 
his son, he fell ill. At that time, it was the custom in 
Israel to display great extravagance in the preparation of 
clothes for the dead. Large sums of money were ex- 
pended on magnificent garments in which to clothe the 
corpses. In these expenditures, one wished to outdo the 
other, so that the burial of the dead became a heavy bur- 
den upon the survivors, and some attempted to escape this 
duty. Rabban Gamaliel gave orders that if he should die, 
he should be buried in the very plainest of white linen 
garments; and this has remained the custom in Israel 
down to our own day. The richest and most prominent 
leader, as well as the most insignificant beggar,—all are 
buried in simple shrouds of white linen. 


lef. Kedushin 32b; Mechilta to Jethro. 


228 AKIBA 


The sad news of the death of Rabban Gamaliel deeply 
distressed all who heard it. When the ram’s-horn sounded 
announcing the death of the prince, the report flew swiftly 
throughout the world, and people flocked from all direc- 
tions to pay the last honors to the father of his people. 


Aquila saw to it that the funeral procession of Rab- 
ban Gamaliel, although, in accordance with his express 
desire, the prince was buried in simple shrouds, should be 
very imposing. It was the Jewish custom that at the 
funeral of a king or a prince, costly raiment and other 
precious objects should be burned. We find this custom 
mentioned even in the Bible (Jeremiah XXXIV; 5). 
Aquila (as we are told in Aboda Zara, 11a) spent seven 
thousand pieces of gold on the funeral of Rabban 
Gamaliel. 


Rabbi Elieser, too, became ill. When they heard of 
this, Rabbi Tarphon, Rabbi Joshua, Rabbi Elasar ben 
Azariah, and Rabbi Akiba, hastened to his home, in order 
to take care of him. Rabbi Elieser was suffering severe 
pain and, when he saw the Rabbis, he said. “God is very 
angry with us.” All began to weep; the face of Rabbi 
Akiba alone was transfigured by a joyous smile. In 
amazement they asked him: “Why are you laughing?” 
Whereupon, he, in turn, asked them: “Why are you 
weeping?” And they answered: ‘We behold the terrible 
suffering which the man who has studied the entire sacred 
lore must endure; should we not weep?” To which Rabbi 
Akiba replied: “It is for that very reason that I rejoice. 
Our master was favored by fortune for many long years; 
he succeeded in everything that he undertook, and his 
prosperity increased from day to day. The thought once 
occurred to me: perhaps my teacher is receiving in this 
world the recompense for his pious deeds. But now that 


AT PARTING 229 


I see that he, too, must suffer pain, I know that he is pay- 
ing while he is on earth, the penalty for the sins he com- 
mitted, and that he will enter upon a life of eternal hap- 
piness ; consequently, I am rejoiced.” 


Then Rabbi Tarphon spoke up: “Rabbi Elieser, your 
efforts in behalf of Israel were more potent than the 
fructifying rain; for the rain grants the means only for 
earthly subsistence; but you have taught how eternal life 
may be obtained. When the Temple was destroyed, a 
drought threatened to attack Israel, which would have 
strangled every shoot, every budding plant. But you 
caused the spring of the Divine teachings to gush forth, 
and as the rain drops down from Heaven, scattering 
life and fertility, so did you resuscitate and show him the 
way to acquire life in this world and the next.” 


Rabbi Joshua, in his turn, said: “Rabbi Elieser, your 
activity in behalf of Israel was more potent than that of 
the sun. When the Temple was destroyed, Israel seemed 
to become enveloped in a cloud. But you stepped forth, 
like the glowing sun, revivifying and giving warmth to 
your people from the rays of the Divine teachings. The 
darkness was effaced by the light that you shed, and the 
night of despair receded. The sun ripens only terrestrial! 
fruits, which make life possible on earth. But you have 
illumined the paths which we have to walk on earth and 
which lead into the fragrant fields of paradise.” 


Rabbi Elasar ben Azariah then said: “Rabbi Elieser, 
you have filled the place of father and mother for Israel. 
When the Temple was destroyed, our people was or- 
phaned, as the prophet Jeremiah had foretold: ‘We have 
become like children who are fatherless.’ It was at this 
critical moment that you appeared, as a father for your 
people. With paternal affection, with the tenderness 


230 _AKIBA 


which a loving mother displays for her children, you 
rescued, preserved, and guarded the treasures of the 
Divine teachings for your children, your people, and you 
re-distributed these treasures lavishly. A man is in- 
debted to his parents only for having given him earthly 
life, but to you we are indebted for being able to live in 
this world in such a manner that we may deserve the 
future world.” 


And Rabbi Akiba added these words, “Valuable are 
sufferings.” At this, Rabbi Elieser called to those about 
him: “Support me, so that I may sit up and hear the words 
of my pupil Akiba, who has just said: ‘Valuable are suf- 
ferings.’ ” 

When he had risen to a sitting posture, he asked: 
“How do you know that, Akiba ?” 

“T have learned it from the Scriptures,” replied Rabbi 
Akiba. “Despite the extremely painstaking instruction 
which King Manasseh had received from his father, 
Hezekiah, he did not follow in the latter’s footsteps, but 
did what was evil in the eyes of the Eternal; even the 
word of God, uttered by the mouth of the prophet, was 
not able to improve him. Therefore, God afflicted him 
with suffering; he was led in chains into captivity by the 
king of Assyria and most cruelly maltreated. He then 
took counsel with himself, humbled himself before the 
God of his fathers and prayed to Him; God heard his 
voice and restored him to his throne in Jerusalem. Then 
Manasseh realized that the Eternal is the only God. From 
these events we learn how valuable and beneficent suffer- 
ings actually are.” 

“Do you mean to say by this,’ asked Rabbi Elieser, 
“that I have committed some sin which I am now ex- 
piating ?” 


AT PARTING 231 


“Rabbi,” answered Rabbi Akiba, “you yourself taught 
me that there is no living being, no matter how pious he 
may be and how much good he does, who does not com- 
mit at least one sin.” (Sanhedrin rota). 


A few days later, the Rabbis were informed that 
Rabbi Elieser was swiftly nearing his end. It was the 
day before the Sabbath. The Rabbis seated themselves 
at a distance of four cubits from the sick-bed; for the ex- 
communication had not yet been lifted from Rabbi 
Elieser. As evening was approaching, Hyrcanus, the 
son of Rabbi Elieser, came to remove his father’s phy- 
lacteries before the beginning of the Sabbath. But the 
invalid restrained him; whereupon Hyrcanus said to the 
Rabbis: “My father seems to be unconscious.” When 
Rabbi Elieser heard this, he exclaimed: “Your mind is 
confused, as is that of your mother, that you are con- 
cerned about my phylacteries despite the fact that the 
Sabbath lights are not yet kindled! Do you wish to post- 
pone the kindling of the lights until the Sabbath has 
actually begun and thereby commit a capital offence?” 


When the Rabbis saw that he was still in complete 
possession of his senses, they made their presence known 
to him; seeing them, he asked: “Why have you come?” 
To which they replied: “In order to study the Torah.” 
“Why did you not come sooner?” “We had no time.” 
And Rabbi Elieser said: “You will have to expiate by a 
violent death the sin which you have committed through 
neglecting to study with me.” 


“], too?” asked Rabbi Akiba. * 
“Your death will be worse than that of the others; 


for your heart is as broad as the hall of the Temple, and 
you could still have learned much from me.” 


232 AKIBA 

Then, laying his two arms over his heart, Rabbi 
Elieser cried out: “Woe to you, my two arms, you re- 
semble closed scrolls of the Law which no one reads. 
I have learned and taught much of the Torah. I learned 
a great deal and yet scarcely received as much from the 
lips of one of my teachers as a dog who drinks from the 
sea; I have taught much and my pupils did not receive 
any more than does a paint-brush which is dipped into a 
pot of colors. I know three hundred laws concerning the 
spot of leprosy, about which no one has ever addressed 
me a query; I have amassed three thousand rules with 
regard to the secret science, concerning which no one 
ever questioned me, with the single exception of Akiba 
ben Joseph.” 


The Rabbis then put difficult questions to the invalid, 
all of which he answered; as he was answering the last 
question, with the word “Clean,” he expired. And Rabbi 
Joshua exclaimed: “His soul departed hence in purity; 
the ban of excommunication has been lifted.” 


Rabbi Elieser had died in Caesarea; at the close of 
the Sabbath, his body was borne to Lydda, to be buried 
there. Rabbi Akiba followed the corpse with bitter lamen- 
tations, and cried out, as had the prophet Elisha, when 
Elijah was being borne to Heaven, “‘My father, my 
father, chariot of Israel and the horsemen thereof!’ You 
have fought and struggled for us, and your prayer pro- 
vided us with greater protection than could mighty 
armies! Ah, I had much yet to ask you; but he who 
alone could have answered me has irrevocably departed !” 

More than a half-century has sped by since the be- 
ginning of our narrative. Rachel, the wife of Rabbi 
Akiba, had become old and feeble, while her husband, 
despite his advanced age, still retained the vigor of youth. 


AT PARTING 233 


Rachel felt that the moment of her dissolution was 
at hand, and she took leave of her husband, thanking him 
for all the love that he had shown her. Death stole over 
her softly; she was mourned and lamented by her hus- 
band, her children, and all Israel. Rabbi Akiba, in de- 
livering the funeral address, applied to her the conclud- 
ing sentences of the celebrated last chapter of the Book 
of Proverbs: 


“Power and glory are her raiment, and she smiles 
in anticipation of her end. She opens her mouth in wis- 
dom, and the law of love is upon her tongue. Carefully 
she watches over her household, nor does she ever eat the 
bread of idleness. Her sons rise and extol her; her hus- 
band praises her. Many of the daughters of Israel have 
achieved deeds of renown, but thou hast surpassed them 
all. Physical charm is deceptive and beauty is vain; only 
the woman who feareth God may deem herself praise- 
worthy. Give her of the fruit of her hands, and let her 
deeds laud her in the gates!” 

The wound which the death of his beloved wife had 
inflicted upon him had not yet healed, when additional 
misfortune came upon Rabbi Akiba. Rabbi Simeon, his 
second son, who had become one of the foremost sages 
in Israel, fell ill. Slowly the poison of the malady con- 
sumed his body; but his mind remained unaffected. Rabbi 
Simeon ben Akiba did not cease studying and teaching 
until he had drawn his last breath. When he was dead, 
all Israel came to console Rabbi Akiba. 

“My friends,” said Rabbi Akiba to them, “you have 
flocked hither from all parts of the Holy Land and the 
adjacent provinces in order to condole with me in my hour 
of trial; the husbandman has left his fields, the artisan 
his workshop, the teacher his school, in order to honor 


234 AKIBA 


the beloved dead and me. Who am I, to deserve such 
honor? How many Akiba ben Josephs are there not on 
the street? The high honor, however, is meant, not for 
me, but for the teachings of God which I am fortunate 
enough to be able to present and to explain. Return, 
then, in peace to your homes!” 

The love and reverence which were felt for Rabbi 
Akiba can hardly be described. On one occasion, for in- 
stance, several of his pupils were waylaid and plundered 
by robbers. But when the latter learned that their vic- 
tims were pupils of Rabbi Akiba, they said: “Far be it 
from us to inflict losses upon the pupils of that great and 
holy man.” They returned all that they had stolen and 
served as a bodyguard to the pupils as far as their desti- 
nation. 


XXXIV. 
SAGE AND EMPEROR. 


Emperor Hadrian had again taken up his residence 
in Athens, the city which he preferred above all other 
cities. From here he sent a messenger to Judaea, to com- 
mand his nephew, Aquila, to appear before him in the 
company of one of the leading sages of Israel. Accord- 
ingly, Rabbi Joshua and Aquila set out to appear before 
the ruler of the entire world. 

The Emperor was at that time particularly engrossed 
ın the study of the natural sciences. When Aquila intro- 
duced Rabbi Joshua to him as the foremost sage in Israel, 
Hadrian asked: 

“On what science are you best informed?” 

“Our sacred lore,” answered Rabbi Joshua, “reveals 
to us everything in the world that is worth being known.” 

“How long,” queried the Emperor, “does the hen 
need to hatch an egg?” 

“Twenty-one days, and it takes just as long for the 
edible fruit to develop from the blossom of the hazel-nut 
bush.” 

“How much time does a female dog need to cast her 
young?” 

“Fifty days, and it takes just as long for the fig 
to ripen.” 

“And the cat?” 

“Fifty-two days; the mulberry attains to maturity in 
the same period of time.” 

“And the pig?” 

235 


236 AKIBA 


“Sixty days, as with the apple-tree.” 

“And the fox?” 

“Six months, as in the case of grain.” 

“The sheep and the goat?” 

“Five months, the same as the vine.” 

“The horse, the camel, and the ass ?” 

“A whole year, as the date-tree.” 

“And the cow?” 

“Nine months, like the olive-tree.”’ 

“And how is it with the beasts of prey?” 

“The she-wolf, the lioness, the she-bear, the pan- 
thers, leopards, elephants, and giraffes need three years, 
just as do the white figs. The basilisk bears only once in 
seventy years, in which it resembles the carob-tree; and, 
in both cases, three years are necessary for the off-spring 
to reach full maturity.” 

“And the serpent ?” 

“The serpent is accursed of God, and, alone among 
all the creatures, needs seven years for the embryonic 
development of its progeny.” 

“But the Athenian sages assert that the serpent 
needs only three years.” 

“They are in error.” 

“But they have acquired their knowledge by the 
method of experiment.” 


“Nevertheless, I still insist that they are in error.” 


“Do you believe that you are wiser than the sages 
of Athens, the wisest men of all the world?” 


“Their wisdom is obtained only through investigation 
and experience; but our wisdom has its source in God, 
the Creator of Heaven and earth. He revealed Himself 
to us and gave us His holy teachings, in which all knowl- 
edge is contained.” 


EMPEROR AND SAGE 223) 


“Was it revealed to you how long the serpent needs 
for gestation ?” 

“This, too, is contained in the Torah. We read in the 
Scriptures: ‘The Eternal said to the serpent: “Because 
Thou hast done this, be thou accursed above all cattle 
and all beasts.” ’ Since the ratio between the time of 
maturation of the embryo of one animal and another, of 
the cat to the ass, is as that of fifty-days to one year, or, 
if reduced to its lowest terms, as one to seven, there is 
a similar ratio between the ass and the serpents; conse- 
quently, the serpent needs seven years to mature its egg.” 

“If you are wiser than the sages of Athens, show 
your superiority in an actual contest with them; but know 
that if you fail to answer one of their questions, you are 
liable to the penalty of death.” 

The sages of Athens belonged to the school of Soph- 
ists, and addressed all kinds of sophistic questions to 
Rabbi Joshua. 

“Tell us,” said these sages, “if a man woos a woman 
and fails to win her, how would it be possible for him to 
conceive the notion of wooing another woman of higher 
station ?” 

Rabbi Joshua took a nail and tried to drive it into 
the lower part of the wall, but he did not succeed. He 
then reached higher and found a spot which the nail 
could enter. 

“In the same way,” said Rabbi Joshua, “the man to 
whom you refer, seeks and finds the mate who has been 
allotted to him by destiny.” 

The question of the Sophists was a reflection upon 
the relation of Israel to his God. We read in the Scrip- 
tures: “The Eternal came from Sinai, rose up from Seir, 
shone forth from Mount Paran.” Before He revealed 


238 AKIBA 


Himself to Israel, God had offered the Torah to other 
nations, and they had refused to accept it. “Does this 
not prove,” asked the Athenian sages, “that Israel is 
smaller and less important than the other peoples? He 
who cannot obtain the high-born wife, must take one of 
humble station.” But Rabbi Joshua likened the Torah to 
a nail which serves as a support for all people. It can- 
not be driven in low down; only higher up can it fulfill 
its purpose. 


“How should a-man,” the sages asked further, “who 
has lent money to another and recovers it only with difh- 
culty, by means of a lawsuit, be foolish enough to lend 
again?” 

“A man,” replied Rabbi Joshua, “went to a swamp 
and cut a load of reeds, but found no one to help him 
place the heavy load upon kis back. He continued, there- 
fore, since he wished neither to lessen his load nor to 
stand there idly, to cut reeds, and added them to the 
load, until, finally, someone came and helped him to 
place it upon his shoulders.” 


This is the old question that is put to us again and 
again. God gave Israel the Promised Land and Israel 
had been unable to retain it. He gave Israel the Torah 
and Israel had been unwilling to observe its sacred com- 
mandments. Is it to be assumed that God will again 
choose a people which could not meet even proper claims 
upon it? But Rabbi Joshua replied that the time will come 
when the divinely appointed redeemer will lift the heavy 
burden on our shoulders, and we shall bear it easily. 
Until then, we live for our task of studying the Torah and 
of penetrating ever deeper into its meaning. 


“Tell us a jest,” continued the sages. 


EMPEROR AND SAGE 239 


“We had a mule,” replied Rabbi Joshua, “that had a 
foal. Around its neck the mother tied a document which 
stated that it would have to collect a hundred thousand 
gold pieces for the household of its father.” 

“Can a mule procreate?” asked the sages. 

“It was only a jest,” returned Rabbi Joshua. 

The wise expounders of the Talmud find in this ques- 
tion and in the answer to it a reflection upon the new 
doctrine (Christianity) which, at that time, was gaining 
widespread favor. It seemed but small and insignificant 
to the Greek philosophers, and, therefore, they asked in- 
formation concerning it in the guise of a jest. Rabbi 
Joshua compared it to an animal that was the result of 
cross-breeding, because that doctrine was the progeny 
of Judaism and paganism in unholy wedlock. 


“If salt threatens to become foul,’ asked the sages, 
“how is it to be salted?” 

“With the young of a mule,” replied Rabbi Joshua. 

“Can a mule have young?” 

“Can salt become foul?” asked Rabbi Joshua in turn. 

Israel is the salt of the earth, for God entered into 
an ever-lasting covenant of salt with it. This covenant 
is indissoluble. The “old covenant” remains eternally new 
and will never be replaced by a “new covenant.” Salt 
cannot become foul, and, consequently, no other substance 
is necessary to preserve it. 

The Athenian sages hurled many additional ques- 
tions at the head of the wise Judaean, all of which he 
answered satisfactorily or triumphantly repulsed. Em- 
peror Hadrian was enraptured by the wisdom of the 
great teacher of the Jews. He determined to become more 
closely acquainted with Judaism and to have himself in- 
structed in its essentials. ‘The doctrine of the one, all- 


240 AKIBA 


powerful, invisible God seemed to him incomprehensible. 
He demanded to see God. At this, Rabbi Joshua bade him 
gaze into the sun and said: 


“Tf you cannot look one of his many servants full in 
the face, without averting your almost blinded eyes, how 


do you expect to be able to see the Lord of the universe 
Himself ?” 


XXXV. 
THE CRANE IN THE LION’S MAW. 


Jubilant happiness prevailed in Judaea. The Emperor 
had promised to come to Palestine and to have the Temple 
rebuilt. A spirit of enthusiasm took possession of old and 
young, of great and small. The Roman Emperor was 
compared to the Persian King, Cyrus, and dreams of a 
resuscitation of the Jewish state were rife. 


The Emperor came to Bithynia, with Rabbi Joshua 
and Aquila in his train. In the little town of Claudi- 
opolis, the inhabitants crowded about to see the Emperor 
and to show him divine honors. Suddenly the Emperor’s 
eye was riveted upon a handsome youth. 

“Do you see that lad?” he said to his kinsman, Lucius 
Aurelius Verus, who was accompanying him. “I seem 
to be gazing upon an Apollo, carved by the masterly hand 
of Praxiteles. How gloriously soft and yet powerful is 
every muscle of his neck! What a breast! Not even the 
imagination of the most skilful artist could conceive one 
so beautiful and so strong! What arms, what legs! And, 
as the climax, this divine countenance! No human being’s 
face could be moulded more symmetrically !” 

“I admire your taste, O Caesar,” replied Verus: 
“There has surely never been a handsomer youth on 
earth! He is Ganymede and Apollo at the same time!” 

The Emperor beckoned the lad to him. 

“What is yvour name?” he asked. 

“Antinous,” replied the boy in a wonderfully melod- 
ious voice. 

241 


242 AKIBA 


The Emperor was literally devouring him with his 
eyes. 

“Antinous,” he said, “you shall, from this day on, 
be mine,—my friend, my companion, my son. I shall give 
you everything that your heart may desire—gold, silver, 
precious stones, houses, gardens, vineyards, fields and for- 
ests; but you must be mine, your entire soul must belong 
to me. Beginning with this moment, you have neither 
father nor mother, neither sister nor brother,—I shall 
abundantly fill the places of all of these. I shall feast 
my eyes on your beauty, and not permit you to leave my 
side a single moment. But I shall not enrich you alone; 
your father, your mother, your brothers and sisters, shall 
become my beneficiaries. Let them step forward.” 


They approached; the Emperor lavished large sums 
of money upon them. Then he ordered them to take leave 
of their son and brother, and to forfeit all claim upon him. 
Thereupon, the Emperor’s servants led the youth to the 
baths and rubbed him with fragrant ointments. After hav- 
ing clad him in costly raiment, they brought him into the 
presence of the Emperor. 


On the next day, Aquila approached the Emperor, an 
expression of deep sadness on his countenance. 


“Ha.” called out Hadrian, “you come to rebuke me, 
to tell me that, according to the precepts of Judaism, my 
love for that reproduction of divinity, the magnificent 
Antinous, in whom the gods have incarnated beauty, is 
sinful. What do I care for your Judaism! I laugh at it. 
I myself am a god, and divine bliss courses through my 
being in my love for the lad whom the gods fashioned 
especially for me. Go, and tell the old man, too, not to 
appear before me again.” 


THE CRANE IN THE LION’S MAW 243 


With bowed head, Aquila departed; their hearts 
heavy with sadness, he and Rabbi Joshua returned to 
Judaea. 


Henceforth, Hadrian was the most relentless enemy 
of the Jews and of Judaism the world has ever known. 
He appointed Tinius Rufus governor of Judaea; he or- 
dered that the temple mount be ploughed up and that a 
temple for the worship of idols, a shrine of Jupiter Capi- 
tolinus, be erected. Even the name of Jerusalem was to 
disappear, for the devastated city, from that time, was to 
bear the Emperor’s family name and be called Aelia Capi- 
tolina. 

Tinius Rufus executed the Emperor’s command on 
the ninth of the month Ab. Despair seized upon the en- 
tire Jewish people, which had been plunged from the high- 
est pinnacle of expectation into the very abyss of misery. 
So great, indeed, was the despair that many contemplated 
suicide. At this crucial moment, Rabbi Joshua stood 
forward as an angel of consolation. He comforted the 
people by means of a parable (Midrash Bereshith Rabba, 
Chap. 64): 

“The lion, king of the beasts,’ he told them, 
“once swallowed a bone, which had become lodged in his 
throat. The crane stepped up, thrust his head into the 
jaws of the lion, and drew out the bone with his long bill. 
The lion had escaped the danger of strangulation, and the 
crane demanded his reward. The king of beasts said: 
‘You thrust your head unmolested into the jaws of the 
lion, you draw it out unharmed, and you still demand a 
reward? Are you not satisfied that you escaped the jaws 
and the sharp teeth of the lion with your life?’ We, too, 

1The Jewish sources always refer to him as Turnus Rufus, 


whereas, according to Roman and Greek authors, his name 
was Tinius or Tinnius. 


244 AKIBA 


my brothers, have had to thrust our heads into the lion’s 
maw. What would have become of us and of the religion 
of our father’s, if Hadrian had become a proselyte to 
Judaism? He would have capriciously altered and 
moulded our faith until nothing would have remained 
of it. Let us, therefore, offer thanks to God, our omnipo- 
tent Father and: Protector, that we have escaped the lion’s 
maw uninjured.” 


The wrath of the Emperor vented itself also upon 
his nephew Aquila. He gave orders to have him arrested, 
and soldiers were sent to seize him (Aboda Zara 11a). 

The henchmen of Tinius Rufus surrounded the house 
of Aquila in Usha at night, dragged him from his bed, 
and hurried him away. As he was being carried along 
in this manner by the Roman soldiers in the silence of the 
dark night, he said to them: 


“My friends, the general custom is that the menial 
should on dark nights bear a torch or a lantern before the 
aristocrat. The legionary carries a light before the master 
of the horse, he before the commander of the legion, he 
before the governor of the province, and he before the 
proconsul, who deems it an honor to be permitted to light 
up the way for the Emperor. Have you ever heard of 
a king who carried a torch before his people and illumi- 
nated the road upon which his subjects and troops were 
to walk?” 

The legionaries stopped in their tracks, and listened 
in wonderment to these words. 

“No,” said their leader, “I have never heard of any 
such thing.” 

“Then hear, my friends,” said Aquila. “Once a tribe 
was enslaved and oppressed in Egypt. The Almighty, 
Creator of heaven and earth, liberated this tribe by af- 


39 





THE CRANE IN THE LION’S MAW 243 


flicting the oppressors with numerous plagues. The hith- 
erto subject people marched from the land of slavery into 
freedom before the eyes of all. By day, the Eternal, the 
one God, preceded them in a pillar of cloud, by night in a 
pillar of fire, to show them the way, that they might ad- 
vance both by day and by night. This tribe is the Jewish 
nation, of which I have become a member, and, because 
I have joined it, my uncle, the Emperor, wishes to punish 
me. As the Almighty once lit up the way for the Jews, 
when they, more than a thousand years ago, were depart- 
ing from Egypt, he still carries a torch before them on 
every dark night. He revealed Himself to this people, 
gave it His sacred laws, and shows it the way whereon it 
should walk day and night. The life of the Jew does not 
end with death; God has prepared a more beautiful life 
in the future world, in life after death. We shall then 
enter His holy palace, where eternal light and joy reside.” 

The soldiers were deeply moved by what they had 
heard. | 


“Oh, if we could only receive a share of this eternal 
joy!” said the leader. 

“You can,” put in Aquila, “if you follow my example 
and embrace Judaism. Return with me to Usha; I shall 
take you into my house, and teach you the word of God.” 

And they returned with him, Aquila became their 
teacher; the leader and all his soldiers had themselves 
circumcised, and became devout Jews. 

The friends of Aquila advised him to flee and to re- 
main in concealment, as the Emperor, presumably, would 
reiterate his order of imprisonment. But Aquila said: 

“God can protect me as well here as anywhere else. 
If it is His plan that the Emperor shall put me to death, 
the Emperor’s men will discover me in the most secret 


246 | AKIBA 


recess. But ıf the Almighty wishes to protect me, I am 
as safe in my house at Usha as in a rocky cavern by an 
impenetrable mountain pass.” 


When Hadrian learned that his attempt to have his 
nephew taken prisoner had failed and that soldiers who 
had been entrusted with the task had embraced Judaism, 
his rage knew no bounds- He repeated his command that 
soldiers be sent to arrest Aquila, who was to be forbidden, 
on pain of death, to enter into a conversation with them. 


Tinius Rufus impressed the order of the Emperor 
upon the soldiers who were to make up the expedition, 
and placed at their head one of his most trusted officers. 
They, too, arrived at Usha by night, surrounded and en- 
tered the house of Aquila, who was awakened and or- 
dered to dress himself and to follow them. Aquila did 
as he was bidden. When he crossed the threshold of his 
house, he placed his hand upon the Mezuza and kissed it. 

“What are you doing there?” asked the leader of the 
soldiers. 

“T am kissing the Mezuza,’ 

“What does that mean?” 

“Every king remains within his palace, while out- 
side, the guards stand with drawn swords to protect his 
head, the life of the monarch. But not our King, the 
King of all kings, the God of Israel, praised be His name. 
His servants dwell peacefully within their homes and 
enjoy strengthening sleep. But he sleepeth not, the Sen- 
tinel of Israel, neither doth He slumber. He commanded 
us to write His name on the door-posts of our houses; 
then he guards and protects us.” 

“Is there nothing besides the name of God in this 
little case?” 


bd 


replied Aquila. 


DE CRANE TN DEE el NSA W AA 


“Tt also contains the exhortation that we should love 
the one God with our whole heart, our whole soul, our 
whole wealth, and that we should observe His teachings 
by day and by night.” 

“What recompense does your God give you for 
this ?” 

“He grants us His protection during our earthly 
careers and, after death, He leads our immortal souls 
into the blissful abode of eternal salvation.” 

In amazement, the legionaries listened to the words 
of Aquila. 

“Be our guide and teacher,” said the captain to 
Aquila, “so that we, too, may some day receive a portion 
of the eternal life which God has promised to His chil- 
dren.” 

Then captain as well as soldiers had themselves cir- 
cumcised and embraced Judaism. Hadrian gave up his 
attempts to take his nephew prisoner. Henceforth Aquila 
lived undisturbed. 


XXXVI. 
LEY DOA Sites 


Rabbi Joshua ben Chananiah had died, and, while all 
Israel was bewailing his demise, the report of another 
death filled every heart with terror and sadness; for Rabbi 
Elasar ben Azariah} too, had ended his beneficent career. 


Rabbi Akiba was now the greatest and most promi- 
nent man in Israel, not only with reference to knowledge 
and ability, but also as regards external appearance; he 
was actually the prince of his people, even though he did 
not assume this title, which was being held in abeyance 
for the then very young son of Rabban Gamaliel, Rabban 
Simeon ben Gamaliel. The latter, at that time, was at- 
tending the school at Bethar, the city which, after the fall 
of Jerusalem, had swiftly risen to the position of capital 


‘ of the land. 


In the meantime, the Roman governor, Tinius Rufus, 
was raging most furiously against all that bore the Jew- 
ish name. Men and women were compelled to worship 
images of the Emperor and to sacrifice to them. Who- 
ever refused to do this was executed after the most terri- 
ble tortures. The innocent blood of two distinguished 
men, Rabbi Simeon ben Nathaniel and Rabbi Ishmael, 
was shed at the order of Tinius Rufus. When Rabbi 
Simeon and Rabbi Ishmael were being led to their death, 
the latter wept bitterly. Rabbi Simeon said to him: “O 
noble man, father and leader of Israel, only two steps 
separate you from the company of the pious in paradise, 
wherefore, then, do you weep?’ And Rabbi Ishmael 

248 


THE GOLD CASKET 249 


answered: “I am not weeping because I must die, but 
because of the sins which I must have committed, that 
the all-just God, the Rock who is perfection and whose 
ways are the acme of uprightness, the God of truth in 
Whom. there is no wrong, delivers me to a violent death. 
Can I have violated the Sabbath or committed murder, 
that the fate of execution overtakes me?” “Rabbi,” said 
Rabbi Simeon, “you know that God judges most severely 
the pious among His children. Perhaps someone came 
to have you clear up a doubt in his mind on a point of the 
law and, because you may have been eating or sleeping, 
your servant sent him away, so that, weary of questioning, 
the stranger decided to follow the more rigorous inter- 
pretation of the law.t If you have committed even so 
insignificant a sin as this, you must now atone for it with 
death, so that you may possess eternal bliss in its com- 
pleteness.” Rabbi Ishmael then dried his eyes, and he 
and his pious colleague cheerfully bared their heads to 
the sword of the Roman executioner. 
Rabbi Akiba and Rabbi Judah ben Baba were stand- 
ing in the open field, giving instruction to the thousands 
1Compare Sanhedrin 11 a, and tractate Semachoth, Chap. 
8. To the first of these passages, Rashi comments that the 
two men who were tortured to death were Rabban Simeon 
ben Gamaliel I, and Rabbi Ishmael ben Elisha, the high-priest; 
but this is impossible, since Samuel the Younger, who, at the 
hour of his death, prophesied their execution, was a contem- 
porary of Rabban Gamaliel of Jabneh. In the second passage, 
we read: “Rashbag,” but this must also be an error, as Rabbi 
Simeon ben Gamaliel I died before the destruction of the 
Temple and as it is highly improbable that Rabbi Akiba and 
Rabbi Judah ben Baba delivered orations at his funeral. On 
the other hand, Rabban Simeon ben Gamaliel II was then still 
a child, as we have already seen; he certainly did not die 
a violent death. We conjecture, therefore, that the martyr 
referred to here is Rabbi Simeon ben Nathaniel. The passage 
in Sanhedrin does not contradict this, and, in the second 


passage, a “Gimel” can easily have been put in the place of a 
“Nun” by a careless copyist. 


250 AKIBA 


of their pupils assembled about them. When the sad 
news arrived, all rent their garments and began to weep 
aloud; and Rabbi Akiba exclaimed: “Weep, my brothers, 
my friends, weep, not for those who have been slain, but 
for the horrors that threaten all of us. If we had hap- 
piness to expect, Simeon and Ishmael would not have been 
taken away. They would have remained alive to parti- 
cipate in the general rejoicing. But we face gloomy 
times, terrible things impend, and, therefore, these pious 
men have been carried off, so that they might not behold 
the approaching misery. My brothers, let us take to heart 
the death of these noble men. Let us examine and search 
out our ways and return to the Lord our God, in order 
that the saying of the prophet be not applied to us: “The 
upright man is lost from our midst, and no one takes it 
to heart.’ My pupils, my sons, it is true that you are 
pious and good and that you devote your days and nights 
to the study of the Divine teachings; but many of you 
are haughty, because of the wisdom you have acquired; 
you exalt yourselves above your colleagues, and one does 
not show sufficient respect to the other. Take it to heart, 
my sons, and banish pride and haughtiness. If you prac- 
tice introspection and take as your models the humble 
and modest teachers of Israel who have just had to die, 
those two noble men will have rescued you from the im- 
pending catastrophe; another prophetic utterance will then 
have been fulfilled: ‘Peace will come about because those 
men rest in their graves.’ ” 


Thus spake Rabbi Akiba; but his admonition fell on 
deaf ears. Soon a malignant disease broke out and car- 
ried away many of his disciples, upon whom rested the 
hopes of Israel. Saddened and terrified, the nation saw 
the very flower of its youth wither up and die. Despair 


TOE GOLD CASKET 251 


took possession of all hearts, and the synagogues were 
constantly filled with worshippers. 


It was during the period of the counting of Omer, 
the time between Passover and the Feast of Weeks. Each 
additional day of Omer, the terrible malady grew more 
virulent, the malady which chose as its victims the most 
promising youths of Israel. 

The sorrow was general, all joy had vanished from 
Israel; no holiday was celebrated, no marriage contracted, 
until, on the thirty-third day of Omer, God heard the 
prayers of His people and brought the vicious plague to 
an end. Ever since, the period of Omer has remained 
a time of mourning, during which pleasures are avoided 
and marriages not contracted. The thirty-third day of 
Omer, however, the eighteenth day of the month Iyar, has 
been instituted as a day of rejoicing. 


Rabbi Akiba was not only the teacher, he was also 
the father of his pupils. When so many young men met 
their death prematurely, he took under his protection their 
widows and orphans, to shelter them from want! But the 
means which are necessary for so ambitious an under- 
taking could not be so easily procured. All Judaea had 
been impoverished by the exactions of the Roman gover- 
nor; it was impossible to levy a tax; but the need was so 
urgent that speedy relief was imperative. Rabbi Akiba 
sacrificed a large part of his own fortune; but at least 
one hundred thousand gold pieces were required. 

By the shore of the sea, not far from Jaffa, a high- 
born Roman lady inhabited a beautiful villa, which she 
herself had caused to be constructed at this spot. Paulla 
Veturia had made the acquaintance of the Jewish sages 
in Rome; she had diligently studied the Scriptures, and 
after the death of her husband, had journeyed to Pales- 


252 AKIBA 


tine in order there to be closer to the Jewish teachers. 
Here she had a country home erected, and she occupied 
it with her large household of man-servants and maid- 
servants. Paulla Veturia was exceedingly wealthy. Rabbi 
Akiba, therefore, visited her, with the intention of re- 
questing of her a loan of the hundred thousand gold pieces 
which were necessary for the relief of the stricken. The 
Roman lady received the sage of Israel joyfully. 


“Welcome, Rabbi” said she. “How happy I am to 
see you once more!” 

“Do not rejoice too soon, noble lady,” replied Rabbi 
Akiba. “I am about to put your confidence in me to a 
severe test. You have probably heard that a malevolent 
epidemic carried off a large number of my pupils. Thou- 
sands of widows and orphans have lost their bread-win- 
ners, and are now exposed to death by starvation, if im- 
mediate assistance is not forthcoming. Our means are 
exhausted. In order to combat the suffering, we need one 
hundred thousand gold pieces.” 


“And you are collecting money for that purpose, 
Rabbi? I, too, shall give a contribution.” 


“Noble lady, you cannot aid us with a mere contri- 
bution. I have come to ask you to advance me the entire 
sum. God will send us the means of repaying you within 
a year’s time.” 

“You request much, Rabbi. A hundred thousand 
gold pieces is a sum the loss of which would plunge even 
me into poverty.” 

“The money will bear invaluable interest for you. 
The many human lives which you will be veritably snatch- 
ing from death will procure eternal life for you. I be- 
seech you, do not refuse my request, for I know not to 
whom else to turn.” 





THE GOLD CASKET 253 


“What security can you offer me?” 


“I offer myself and all my fortune as security, and, 
if you demand it, I shall procure ten additional respon- 
sible guarantors.” 


“The security does not correspond to the magnitude 
of the sum desired. Look at the boundless sea out there. 
Can you count its waves? And yet, there may be far 
less than a hundred thousand. No, for so much money 
you must have many other guarantors. If you can 
promise me that the God of Israel and the sea will serve 
as guarantors, I shall entrust to you the stupendous sum 
of money.” 1 


“As you have spoken, so be it; let God and the sea 
guarantee that I shall repay the amount at the expiration 
Otia year.” 

Rabbi Akiba took the money, assisted the widows and 
orphans, and delivered many from death by starvation. A 
part of the money he put out at interest and collected these 
debts within a few months. To make up the deficit, Rabbi 
Akiba placed a tax upon all prosperous Jews, and, even 
before the day of settlement approached, he had the entire 
amount in his hands. But suddenly a severe illness at- 
tacked him, a violent fever overcame him, and he was 
confined to his bed unconscious. 


When the time for settlement arrived, Paulla Veturia 
awaited impatiently the visit of Rabbi Akiba. Noon came, 
and no Rabbi; the sun was about to set—neither Akiba 
por a messenger from him appeared. Then the Roman 
lady left her house and ran despairingly along the shore 
of the sea. 

“Almighty,” she cried out, “I trusted to Thy security. 
Shall my confidence be put to naught? Command the sea 


1Nedarim 50a; cf. Rashi, Rabenu Tam, and Rab Nissim. 


254 AKIBA 


to give up its treasures and to return me my property !” 

At these words, she fixed her gaze upon the sea. 
What was that? A beautiful casket, adorned with gold 
and jewels, was dancing on the waves. Within a few 
moments, it was washed ashore and lay at her feet. She 
wished to pick it up, but it was too heavy. She had to 
call out her servants, who bore it into the house. 


Only with exceeding difficulty could the tightly- 
locked casket be opened. Within it were lying one hun- 
dred thousand gold-pieces. 

“God has performed a miracle,” exclaimed Paulla 
Veturia, “praised be His holy name!” 

Whence had the casket with its contents come? 
The next chapters will divulge the secret. 


XXXVI. 
THE UNNATURAL MONARCH. 


In the year 129 of the common era, Emperor Had- 
rian journeyed to Alexandria; he was accompanied 
thither by his entire court; his wife, Sabina, had pre- 
ceded him, and had established her residence in the Caesa- 
reum, the most magnificent palace in the Egyptian cap- 
ital. Here, too, rooms were set in order for the Emperor, 
whose arrival was expected hourly. 


Sabina was sitting upon a large easy-couch which . 
resembled a bed rather than a chair. Her feet were sunk 
deep in the shaggy hide of a bison, and her limbs rested 
upon silken cushions. Her head was held stifly erect. 
It was difficult to believe that her thin neck could sup- 
port her head and the ropes of pearls and chains of jewels 
which were interwoven in the coiffure of her auburn 
tresses piled high in the shape of long cylinders. The 
emaciated face of the Empress seemed especially small 
under the mass of natural and artificial adornments that 
covered her brow and the crown of her head. The eyes 
from which all trace of eye-lashes were absent, seemed, 
despite the dark strokes of the brush along their edges, 
preposterously tiny. Sabina had never been beautiful, 
and Hadrian had never loved her. He had married her 
because she was the niece of Emperor Trajan, because 
his patroness, Empress Plotina, had wished it, and be- 
cause he had hoped to gain, by reversion, the imperial 
purple. Since Hadrian had picked up in Bithynia the 
handsome Antinous, whom he idolized, the relations be- 


255 


256 AKIBA 


tween husband and wife had become strained almost 
to the point of breaking. Hadrian and Sabina had no 
children. The Empress lavished all her love upon her 
nephew, the praetor, Lucius Aurelius Verus. As Plotina 
before her had obtained the imperial crown for her 
nephew Hadrian, so Sabina intended to elevate Verus, 
who was an exceedingly amiable and cultured man. 
Verus, however, was extremely dissolute and was wast- 
ing his youthful energy in such a way that, even then, 
people foretold but a short life for him. 

The prefect of Egypt, Titianus, had himself an- 
nounced in the chamber of the Empress. When he ap- 
peared before her, he bowed low, and took hold of Sa- 
bina’s richly bejewelled right hand, which she withdrew 
after but a fleeting touch. 

“What is the trouble?” she asked. 


’ 


“A courier,” replied the prefect, “brought me a let- 
ter this morning in which the Emperor declares that he 
desires to make his headquarters in the old palace on the 
Lochias, not here in the Caesareum.” 


At these words, Sabina’s brow became ruffled, her 
eyes sank until they were fixed, sorrowful and immov- 
able, upon her lap, and, drawing her lower lip between 
her teeth, she hissed: 

“Because I am living here!” 


The Lochias was a castle which one of the Ptolemies 
had had contructed on a peninsula of the same name; 
it lay close to the sea, and offered an extensive view. 

“I beg of you,” continued Sabina, “summon to my 
side the praetor, Lucius Aurelius Verus.” 

The prefect departed and performed his errand. 
Verus soon appeared before the Empress, who had had 


THE UNNATURAL MONARCH 257 


her female Greek slave prepare her a goblet of fruit- 
juice, which she then drank. 


Verus approached the matronly Empress and offici- 
ously, as an attentive son waiting upon his beloved 
suffering mother, took from her hand the empty beaker 
and handed it to the Greek slave. The Empress 
graciously nodded several times to the praetor, in token 
of her gratitude, and then commanded the slave to with- 
draw. 


“Lucius,” said Sabina, “I have important matters to 
discuss with you. The disgusting toy which Hadrian 
picked up in Bithynia estranges him more and more 
from my heart. He does not wish to reside in the 
Caesareum because I am here, and he has chosen as his 
quarters the old, decayed Lochias- You know, Lucius, 
how I love you and what plans I am maturing for you. 
You are the only person who is attached to me.” 

The praetor seized her hand and carried it reverently 
to his lips. 

“You are a second mother to me,” he said; “the 


conquering Venus masters all hearts; mine has belonged 
to her since early childhood.” 


Sabina had had herself portrayed in marble as 
Venus Victrix. When a replica of this statue was set 
up in Alexandria, a malicious tongue uttered a sentence 
which soon became very popular with the citizens: 

“This Aphrodite” (Greek for Venus) “is certainly 
victorious; for whoever sees her departs as quickly as 
he can.” 

The Alexandrians had judged rightly; but Sabina 
liked to be portrayed as a conquering Venus and, there- 
fore, she smiled affably at this allusion of Verus. 


258 AKIBA 
“My son,” she said, “our schemes are in danger of - 
being frustrated; I fear that Hadrian will adopt this 
Antinous as his son and successor.” 

‘Impossible! exclaimed Verus. 

“What is impossible for a Roman Emperor?” 

“He cannot so boldly oppose the wishes of the 
Senate and the people as to raise to so lofty a station 
this toy of his whims.” 

“Hadrian can do whatever he wishes. Therefore, 
listen to me, Lucius; we must remove this Bithynian 
from Our pathy ini 

— Verus turned white as chalk. 

“Do you forget,’ said he, “the Emperor’s wrath, 
which would crush all upon whom his suspicions might 
tale 

“We must go to work adroitly, so that we ourselves 
shall not be directly implicated. You are ingenious, 
Lucius, you must contrive some plan that will bring 
about what we desire. And now leave me; too much 
talking wears me out. Send me the slave girl Leucippa.” 

Verus departed thoughtfully. What Sabina had 
said seemed to him very wise; it was now a question of 
devising some scheme whereby to make the Emperor’s 
favorite harmless. No sort of violence must be used; 
murderers could not be hired to get rid of the Bithynian. 
At first, therefore, he relinquished the idea of fixing 
upon a definite plan, but decided to become more closely 
acquainted with the handsome Antinous, in order to 
learn the weak side of his character. 


A few days later, Hadrian arrived in Alexandria 
with his courtiers, and established himself in the Lochias. 
Verus hastened to greet the Emperor, who received his 
nephew very warmly. 


THE UNNATURAL MONARCH 259 


“You come just at the right time, Lucius,” he said. 
“I have a commission for you. Antinous, the favorite 
of my heart, has for some time been suffering from deep 
melancholy. It is not at all surprising that a youth, such 
as he, should not find sufficient pleasure in exclusive 
association with me, an aging man. I entreat you, there- 
fore, to take charge of him, and to attempt to distract 
him a little. You know, better than any other, how to 
enjoy life.” 

The heart of the praetor leaped with joy. By the 
Emperor’s own proposal, an instrument was offered him 
whereby the favorite who stood in his way might be 
made harmless. 

Hadrian summoned Antinous, and said to him: “My 
beloved Antinous, during my sojourn in Alexandria I 
shall be very much occupied by affairs of state. My 
relative, the praetor, Lucius Aurelius Verus, will be good 
enough to show you about this beautiful large city—its 
palaces, its temples, and its pleasure-resorts. Make good 
use of your time and be merry, so that the line of sad- 
ness and melancholy that has settled upon your divine 
countenance may vanish.” 

The Emperor departed; Verus and Antinous were 
alone. 

“Antinous,” said the praetor, “hitherto I have not 
counted you amongst my closest friends; but both share 
an Overpowering emotion; we love the Emperor.” 

“I certainly do love him,” replied the favorite. 

“Well, then,” said Verus, “you must be as concerned 
as I to preserve the Emperor’s repose and good spirits, 
which make it possible for him to bear the heavy burdens 
of government. The Emperor loves you dearly, and 
you must wear a smiling countenance in his presence. 


260 AKIBA 


But that you can do only if you obtain happiness for 
yourself in whole-hearted enjoyment of life. I am a 
disciple of Epicurus, who teaches us to derive the great- 
est possible amount of pleasure from each moment. 
Follow me; I shall teach you to be merry in a circle of 
congenial men and women.” 


Antinous followed the example of Verus and drained 
to the very lees the cup of joy. He sought and found 
pleasures of all kinds; but every debauch was succeeded 
by the disenchantment which always follows over-indul- 
gence. Satiety and disgust took possession of the heart 
of the youth. He possessed all that a man could possibly 
desire; his wishes were fulfilled as soon as they were ex- 
pressed. But there was one thing that he detested to the 
very bottom of his soul, yet from which there was no 
liberation—the unnatural vice for which the Emperor 
made use of him. 

The feelings of the favorite did not escape Hadrian; 
he sought to goad him on and to bind him to himself 
by other means. 

On one occasion, he asked him: 

“Are you ambitious, Antinous?” 

“No, my lord,” replied Antinous. 

“By whom does every man especially desire to be 
styled father?” | 

“By one whom he loves very much.” 

“Quite right, and particularly, if such a one is most 
loyally attached to him. I am a man among men, and 
you, my beloved, are closest to my heart; I shall bless 
the day on which I shall be able to give you permission 
to call me father before all the world. Do not interrupt 
me. If you master your will completely, consider care- 
fully, as on the chase, the doings of those around you, 


THE UNNATURAL MONARCH 261 


endeavor to sharpen your wits and comprehend what I 
teach you, it is not at all unlikely that Antinous may one 
day put on the imperial purple in my place.” 


The favorite was utterly stunned by these words of 
the Emperor. But his heart did not beat higher at the 
brilliant prospect that was held out to him. He con- 
tented himself with saying: 


“May the gods grant you long life, O Caesar, and 
may Fate not cut the thread of your life until long after 
the day when the urn shall have received the ashes of 
Antinous.”’ 


J 


“I am a man among men,” answered the Emperor, 
“and it is the course of nature that the older should die 
before the younger. It would considerably lessen the 
sadness of my hour of death were I to know that he 
whom I love most devotedly will be the heir of my 
honors and my possessions.” 


XXXVIII. 


DEES UICIDE: 


Antinous had obtained permission from the Emperor 
to visit the interior of the country. The praetor Verus 
and numerous seryants accompanied him; among the 
latter was Mastor, the most faithful servant of the 
Emperor, who was ordinarily assigned the duty of guard- 
ing Hadrian’s own person, a task for which his herculean 
physique particularly qualified him. The Emperor had 
impressed him, above all things, with the necessity of 
watching over the safety of his favorite. The goal of 
the journey was the city of Besa, situated on the Nile. 

While Antinous and Verus were riding along on 
their mules at the head of the procession, the Bithynian 
said: 

“Verus, will you kindly give me instruction? I am 
an ignorant youth, reared in poor circumstances. Much 
is obscure to me.” 

“Speak,” answered the praetor, “I shall gladly be 
of whatever service I can to you.” 

“You told me recently that it is my duty to show 
the Emperor a cheerful countenance in order to ease 
the difficulties and the cares of state for him. Is it, 
then, so difficult to be Emperor ?” 

Verus looked at his interlocutor with a penetrating 
gaze. 


“Is that the point on which you desire me to give 
you information?” he inquired. “Why do you not ask 
Hadrian? He will be better able to instruct you than I.” 

262 


THE SUICIDE 263 


“T shall confide something to you. The Emperor 
has told me that it is his intention to adopt me as his 
son and to appoint me his successor.” 


Verus started in terror. How correctly Sabina had 
judged! The cultured courtier, experienced in all the 
arts of dissimulation, quickly mastered the feelings of 
bitterness that surged up within him. In a very amiable 
manner, he replied to his companion ° 

“In that case, I must congratulate you, Antinous!” 

“That is just what I wish to know of you, whether 
it is a piece of good fortune to become Emperor.” 

“Whether it is a piece of good fortune? There is 
no greater good fortune for ambitious spirits, than to 
attain to the supreme command, to be a god on earth, 
to know the entire world at one’s feet, to rule and to 
dominate the entire world. But not every one is adapted 
to so great a task. For weak souls, rulership would 
become a burden which would make them miserably 
unhappy.” 

“Explain this statement.” 

“An emperor must, above all, be a military hero. 
He must be able to place himself at the head of his 
armies in order to vanquish and subjugate the enemies 
of the country, to increase the renown of the Empire, 
and to raise its splendor. If he cannot do this, he will 
lose prestige, and the ambitious generals will gain for 
themselves the hearts of the soldiers and overthrow the 
Emperor. Antinous, could you lead an army into the 
field, invent schemes, plan campaigns, divine the thoughts 
of the foe?” 

"Never. 

“An Emperor must be a keen student of human 
nature. He must test the hearts of those who surround 


264 AKIBA 


him, to discover whether they are loyal to him, and he 
must be able to distinguish between truth and falsehood, 
upright devotion and hypocrisy. He must be able to 
penetrate the masks of flatterers and to keep traitors 
far from him. Are you a student of human nature, 
Antinous ?” 

“I see through no one and trust everyone.” 

“The ruler of a vast empire that is composed of 
many lands and peoples, must have exact knowledge of 
all the branches of the government, in order that he 
may entrust the proper men with the various offices. If 
he cannot do this, he will unsettle the empire and drive 
the provinces into revolt. He himself will become the 
toy of conscienceless men, who will mislead him into 
all kinds of vicious and hateful deeds. He will awaken 
hatred and conjure up vengeance thereby, so that he 
will not be sure of his life a single moment. Thus fell 
Caligula, thus fell Nero, thus fell Domitian—all by the 
dagger of the assassin. And before they met their 
death, they trembled every moment, and hovered in 
mortal dread day and night. Is there a more wretched, 
a more terrible life than one in which every joy, every 
satisfaction, is poisoned by the fear of death?” 

“No, no, I do not wish to become Emperor. I 
shall ask Hadrian to abandon his plan.” 

“Foolish boy, have you ever known Hadrian to be 
persuaded by the request of an individual to give up 
what he has determined to do?” 

Antinous was silent; he knew that the praetor was 
right. Thus they rode along in silence, until Antinous 
pleaded: 

“Give me your advice, Verus. How can I escape 
this miserable fate?” 


THE SUICIDE 265 


“Tf you fear to become a god on earth, make use 
of that privilege which raises man above the gods.” 

“I do not understand you.” 

“Every man has the right to step out of the ranks 
of the living as soon as non-existence seems to him more 
endurable than existence and he pleases to summon 
death. The gods cannot die, so that, in this point, man 
is superior to them.” 

“You advise me—? 


„ 


“I offer you no advice whatsover: I have only given 
you the instruction you demanded of me.” 

They arrived at Besa, where they spent the night. 
On the next day, a courier of the Emperor appeared, 
and summoned back the praetor. Sabina had expressed 
the wish to see him. 

Antinous took leave of Verus. The Bithynian had 
spent a sleepless night; fear-inspiring phantasies had 
filled his brain. He saw the dagger of the assassin 
darting toward him, he beheld before his eyes all the 
misery which the praetor had painted in such vivid 
colors the day before. He took Mastor with him for 
a walk along the bank of the Nile. Before him flowed 
the majestic stream, which, in the vicinity of Besa, is 
close to three miles wide. The blue waters were spark- 
ling in the sunlight. 

“Oh,” said Antinous to himself, “how beautiful, 
how glorious it must be to seek here the end of all one’s 
cares and sufferings!” 

A boat lay by the bank of the stream. Antinous 
gave it a vigorous push and then jumped, with a swift 
leap, into the boat. He had already seized the oars, when 
Mastor called out to him: 

“My lord, what are you doing there?’ ’ 


266 AKIBA 


“Give my greetings to the Emperor,” returned 
Antinous, “he will never see me again.” 

“Stop, miserable wretch, turn back!” shouted the 
slave, and threw himself into another boat; but the skiff 
of the Bithynian, impelled by powerful strokes of the 
oars, sped more and more swiftly downstream. Mastor 
plied all his energies in the other boat, but he was unable 
to overtake the one he was pursuing. 

Thus both arrived at midstream in a wild chase. 
Then the slave saw the oars of the Bithynian fly into the 
air; he was compelled helplessly to watch the youth sink 
into the waters. 

While this was happening in Besa, the representa- 
tives of the Egyptian priesthood had arrived at the 
Lochias to pay homage to the Emperor. They had 
brought along a gift of honor, consisting of a hundred 
thousand gold pieces. 

When the Emperor was informed of the presence 
of the representatives, he had himself clad in the purple 
and went into the hall of the Muses in order there, sur- 
rounded by all his court, to receive the prophets and holy 
fathers from the various temples of the Nile valley, to 
be worshipped by them as the offspring of the Sun-god, 
and to assure them, as well as their religion, of his favor. 
He granted their request that he consecrate and bless 
by a visit the temples of the deities which they served. 
The high-priest of Memphis then handed him the costly, 
richly begemmed casket of gold which contained the 
gift of honor. Hadrian received it graciously, and re- 
joiced in the magnificent gift. Suddenly Mastor rushed 
into the hall. His hair was dishevelled, fear and anxiety 
were depicted on his countenance. 

“Caesar,” he cried, “your Antinous—.” 


THE SUICIDE 267 


“What has happened? What has happened?’ 
queried the Emperor, panic-stricken. 


“He has committed suicide.” 


The Emperor leaped from the throne, snatched the 
purple from his shoulders, tore it into shreds, and ran 
about in the hall as a madman. He seized the casket 
and hurled it, with superhuman force, through the 
window and into the sea which seethed at the foot of 
the Lochias. A violent storm had arisen, lashing the 
waves furiously; the casket was carried to the very 
feet of the Roman matron, Paulla Veturia, on the 
shore at Jaffa. 


A night and half a day had passed since the death 
of the Bithynian. Boats and ships from.all sections 
of the province assembled before Besa in order to seek 
the corpse of the drowned youth; the shores teemed with 
human beings, and pitch censers and torches on the river 
and on land, obscured with their rays the splendor of 
the moon during the night; but no one had as yet suc- 
ceeded in finding the beautiful corpse. 


Without taking food or drink, the Emperor spent 
the time in silent brooding. An army of people was 
swarming about the Lochias, but he had given the 
strictest orders not to admit anyone, not even his wife. 
The consolation of tears was denied him, but pain 
wrung his heart, enshrouded his mind, and made him so 
sensitive that whenever he heard, even from afar, the 
voice of an acquaintance, he became restless and en- 
raged. 

He gazed fixedly into space and murmured to him- 
self : 

“Let all mankind mourn with me !” 


268 AKIBA 
At these words, he arose and said in a firm and 
resolute voice: 


“Now I stretch forth my hand; hear me, ye deities: 
every city in the Empire shall set up an altar to Antinous ; 
I now give to you as your comrade the friend whom 
you stole from me. Receive him kindly, ye immortal 
directors of the world ! Who of you may boast of 
being handsomer than he was ? Who of you has dis- 
played as much goodness and loyalty as did your new 
compeer ?” 


This vow seemed to relieve Hadrian. With firm 
tread, he paced up and down for at least half an hour. 
Then he gave orders to summon his confidential secre- 
tary, Heliodorus, who set down in black and white what 
his mastér dictated to him. This was nothing less than 
that, henceforth, the world must revere a new god in 
Antinous. Temples were to be reared in honor of the 
object of the Emperor’s unnatural passion and sacri- 
fices were to be offered up; enslaved and idiotic man- 
kind was to offer up its prayers to him ! 


All this actually happened. The foremost artists 
of the empire vied with one another in the production 
of images of Antinous, which were set up in the newly- 
built Antinous-temples. 


A few weeks after the events that have just been 
related, Rabbi Akiba recovered from his severe illness. 
He hastened to visit Paulla Veturia, in order to settle 
kis debt. 


“Pardon me,” he said, “that I did not meet my obli- 
gation on the day it was due; a severe illness confined 
me to my bed,” 





THE SUICIDE 269 


She, however, refused the money and said : 


“This money belongs to you, your guarantor has 
already paid the debt.” 


And she related to him all that had occurred. (1) 


1Compare Nedarim 50a, and the comments of Rashi, Rabbenu 
Nissim, and Rabbenu Asher on this passage. 


XXXIX. 
FAG DN Gane BY LOAN) De 


After the death of his favorite, Antinous, Emperor 
Hadrian yielded to the solicitations of his wife, and 
adopted the praetor, Lucius Aurelius Verus, as his son. 
But this latter was not destined to wear the purple of 
the Caesars; it was his son, Marcus Aurelius, sur- 
named Antoninus, born to him many years later, who 
was to rule the Roman Empire; and he, too, was to leave 
a deep impression upon the destinies of the Jewish peo- 
ple, as will be recounted later. 


The Emperor’s stay in Egypt had been spoiled by the 
death of his favorite; he returned to Antioch. Here 
the governor of Palestine, Tinius Rufus, appeared to 
greet his royal master. At the same time, a deputa- 
tion, with Rabbi Akiba at its head, was sent by the Jews 
to complain to the Emperor of the insufferable persecu- 
tions and oppressions to which they were exposed. 


The Emperor received the great teacher of the Jews 
very graciously, and lent an attentive ear to his com- 
plaints. These culminated in three accusations : 
Tinius Rufus had forbidden circumcision, he had pro- 
hibited the celebration of the Sabbath, and he compelled 
the Jews to practice idolatry; those who refused were 
put to death. 


Tinius Rufus was summoned before the Emperor. 

In the presence of Rabbi Akiba, he was to defend the 

severe regulations which he had imposed upon the Jews. 
270 


a a a ee a ae ©.” — 


Se ee ee ee ne eer ken ie 





FACING THE TYRANT 271 


“Tell me, Jew,” began Tinius Rufus; “you worship 
one god, the sole Creator of heaven and earth; you call 
Him omniscient, omnipotent, you praise Him as_ the 
master Artist and Builder,—now, tell me, whose works 
are most beautiful, those of the all-powerful, all-wise 
God or those of men?” 


Without considering, Rabbi Akiba replied : 
“The works of men.” 


bd 


“Do you know, Jew,” returned Tinius Rufus, “what 
you are saying ? Can men span the vaults of Heaven, 
set in their places the fiery sun, the friendly moon, and 
the countless stars, and lead and direct them ? Can 
men mould the globe of the earth, raise mountains, cause 
springs to gush forth and become mighty rivers? Can 
men produce the sea with all its marvels ?” 


“You asked me,” replied Rabbi Akiba, “whose works 
are the more beautiful, those of God or those of men. 
To that I answered that the works of men are the more 
beautiful. I did not mean to say, thereby, that men 
can do things which are manifestly beyond their power 
to perform. But with regard to that which men 
actually can achieve, their works are the more beauti- 
ful. Permit me, O Emperor, to illustrate this by an 
example.” 

The Emperor granted permission. Rabbi Akiba 
departed, but soon returned in the company of a ser- 
vant, who was carrying a sheaf of ears of wheat and a 
magnificent cake, the “chef-d’oevre” of a confectioner. 

“O Emperor,” said the Rabbi, “these ears of wheat 
are the work of God. This is the form in which God 
caused them to grow. But men have made this precious 


iMidrash Tanchuma, section Tazria. 


272 NINAITBA 


cake out of that wheat. The cake is the work of man. 
Am I not right in maintaining that the works of men are 
more beautiful than those of God °” 


“Why,” asked Tinius Rufus, “do you perform 
circumcision ? Do you wish to improve upon the 
handiwork of the omniscient, omnipotent God? 

“T thought,’ answered Rabbi Akiba, “that our first 
question was aiming at this one, and it was for this 
reason that I declared that the works of men are the 
more beautiful. When the Lord God had created the 
universe, He rested, we are told in the Scriptures, from 
all the work which He had accomplished. Man, too, 
is the work of God, and the mind, which distinguishes 
him from all other creatures, is a gift of the all-power- 
ful, all-knowing God. Whatever man, spurred on by 
his intellectual force, achieves, is also God’s work. 
God endowed him with the capacity to evoke new forms 
from the materials which the world offers him. The 
marble which God called into being is beautiful, but 
still more beautiful is the sculpture of the inspired artist, 
who bestows ever new shapes of beauty upon the marble. 
Out of pigments, which the earth yields, or which are 
prepared from plants, the painter conjures up, on simple 
canvas, a picture which captivates all beholders. Out 
of wood and stone and mortar, the master-mason rears 
a palace wherein kings and emperors pass their lives in 
comfortable enjoyment. We cannot clothe ourselves in 
the flax or wool; the skilled hand of man must first 
convert them into garments, which conceal our naked- 
ness, protect us against the inclemencies of the weather, 
increase human beauty, and lend dignity to rulers. 
Through the genius of man, the flesh of animals and 
the fruits of the field become not merely edible but more 


PACING THE TYRANT 273 


savory. Thus the Almighty has granted the capabil- 
ity of developing what He created. To us Jews, the 
people to whom He revealed Himself, He gave laws and 
precepts whereby it is made possible for us to purify 
our souls and to make our bodies serviceable to them, 
as the Scriptures tell us: “The word of God is puri- 
fied; He is a shield to all those who trust in Him.’ The 
first rung of the ladder which extends from earth to 
Heaven is circumcision. It is the sign of the covenant 
which God made with our forefathers. On the eighth 
day after birth, every male child must be introduced into 
this covenant, in order that he wear the sign unmis- 
takably upon his body, and in order that he be ever 
aware of the fact that the Jew is called to serve God and 
to make known His holy name. God’s law does not wish 
to annul the impulses which He placed in the human 
breast; on the contrary, it wishes to hold them within 
the bounds which the Almighty deems calculated to pro- 
mote the welfare and the happiness of men. That 
_ is the purpose and the goal of the covenant which God 
made with our forefathers, and that is the reason that 
we practice circumcision, in order to perfect even the 
masterpiece of creation and to develop man’s lofty gifts. 
You ask, Rufus, whether we wish to improve upon the 
handiwork of God ? Certainly we do; but we do it in 
the spirit and according to the wish of the omniscient, 
omnipotent God.” 


“You have very well explained and defended,” 
said the Emperor, “that custom of yours, which Tinius 
Rufus had represented as foolish and _ superstitious. 
From this day, the ban upon circumcision shall be 
lifted.” 


274 AKIBA 


“Thanks, noble Emperor,” said Rabbi Akiba. “Will 
you but add to your acts of grace the additional favor 
that you permit us to hallow the Sabbath ?” 


“Why,” asked Rufus, “do you celebrate just the 
seventh day of the week ? Can you not solemnize 
another day just as well?’ 

“Why,” queried Rabbi Akiba in turn, “did the 
Emperor appoint Tinius Rufus governor of Palestine? 
Could he not just as well have appointed any other man 
governor ?” 


“The Emperor wished to honor me above all other 


bP 


men. 


“And the King of Kings, praised be He, wished 
to honor the seventh day of the week above all other 
days.” | 
“If God had really wished to honor the seventh 
day, he would have distinguished it from all other days. 
But the rain and the dew fall on the Sabbath as on the 
other days of the week; the wind blows, men are born, 
and men die on the Sabbath as on the other days of 
the week.” 

“When God,” replied Rabbi Akiba, “delivered our 
forefathers from Egyptian slavery and caused them to 
wander through the desert for forty years in order to 
mould them into a people of God, He provided them 
with food and drink in regions where there is neither 
sowing nor harvesting. He caused the manna to rain 
down upon them from Heaven six days each week. On 
the sixth day, God gave them a double portion, thereby 
distinguishing the seventh day, inasmuch as the Jews did 
not have to gather manna on the Sabbath.” 


1Midrash Tanchuma, section Ki Thissa. 


FACING THE TYRANT 275 


“What interest to me,” said Tinius Rufus, “are your 
stories of things that are supposed to have happened 
many centuries ago? How can you convince me of 
the truth of such stories? Can you show me trust- 
worthy witnesses who saw and experienced them ? Be 
silent to me of events that occurred long ago, and give 
me proofs which I myself may be able to test.” 


“In India,” replied Rabbi Akiba, “there is a stream 
named Sambatyon; the waters of this river rush furious- 
ly along, driving huge rocks before it, for six days every 
week; but on the seventh it rests; not a wave ripples, 
not a stone moves in the river-bed. The Sambatyon 
was created by God as a testimonial of the fact that 
the seventh day of the week is a day of rest.” 

“You are clever,” retorted Rufus, “that you draw 
your evidence from such a remote spot. Do you ex- 
pect us to go to India to seek out the Sambatyon river? 
If you cannot adduce a proof for your assertion from 
nearby facts, we must declare the celebration of the 
Sabbath a harmful superstition, which restrains people 
from working and misleads them to idleness.” 

Then Rabbi Akiba prayed in his heart : 


“Almighty God, Thou who hast so often perform- 
ed miracles for Thy worshippers, show me, too, Thy 
power, in order that this wicked man be put to shame.” 


And he said : “Rufus, the grave of your father is 
here in Antioch. Your father must now receive, in the 
beyond, the penalty of his evil deeds on earth. During 
the six days of the week, condemned souls must suffer ; 
but on the Sabbath they are permitted to rest. Give 
orders to watch your father’s grave. Six days smoke 
ascends from its depths, but, on the seventh, even your 


276 AKIBA 


father may rest from the tortures of hell, and no smoke 
arises from his grave.” 


The Emperor sent messengers to observe what oc- 
curred at the grave, and the words of Rabbi Akiba were 
borne out. At this, Hadrian also removed the laws 
against the celebration of the Sabbath, to the great dis- 
comfiture of Tinius Rufus. 


Pi) 
THE TEMPTRESS: 


Rabbi Akiba and Tinius Rufus again appeared be- 
for the Emperor, the former as defender, the latter as 
accuser of the Jews. 


“There is no people on earth,” began Tinius Rufus, 
“which is so intolerant as the Jews. Every people honors 
its gods and smiles at the idolatry of the other nations, 
deeming it only superstition. But the Jews hate the 
other gods and teach that their God detests idolatry. 
The God of the Jews hates the Romans, the Greeks, the 
Egyptians, the Parthians, and all the other races of the 
earth, because they worship other gods than Him.”! 

“How can you defend yourself, Judaean, against 
this sweeping accusation?” asked the Emperor. 

“Permit me,” said Rabbi Akiba, “to relate to you 
a dream that disturbed me last night. A friend, it 
seemed to me, gave me a male dog and a female dog; 
the male dog Rufus, I called, and the female Rufina.” 

At these words of the Rabbi, Tinius Rufus became 
red with indignation, while Hadrian laughed immoder- 
ately. 

“Miserable Jew,” cried the governor of Judaea, “you 
deserve to be whipped to death. Even in your dreams, 
your malicious, rebellious spirit displays itself. How 
can you have the audacity to give my name and that 
of my wife to your dogs!” 


1Midrash Tanchuma, section Terumah. 


277 


278 AKIBA 


“Does that vex you so?” asked Rabbi Akiba. “Is 
there such a great difference between yourself and your 
dog? You eat and drink, and the dog eats and drinks; 
you sleep and the dog sleeps; you die and the dog dies. 
Yet you wax furious if, in a dream, I called a dog by your 
name! Has not the Holy One, blessed be He, who has 
spanned the heavens and placed the earth upon a firm 
foundation, the immortal, boundless One, cause to be 
angry when deluded human beings give His name to 
images of stone and wood ?” 

This time, too, Rabbi Akiba emerged victorious, for 
Hadrian nodded approval. The decrees which ordered 
the Jews to pay divine honors to the likenesses of the 
Emperor and to introduce the worship of Antinous into 
their cities and villages were withdrawn. Utterly 
crushed, Tinius Rufus returned to his home, where his 
wife, Rufina, was not a little starled by his appearance. 
She was a Roman lady of aristocratic descent and one 
of the most beautiful representatives of her sex. Beam- 
ing with youth and beauty, she went to meet her husband, 
but started back in amazement at sight of him. 

“Rufus,” she exclaimed, “what ails you? Have you 
fallen into disfavor with the Emperor? Did Hadrian 
sentence you to death? Your appearance terrifies me. 
Speak, my husband, tell me the evil that has occurred!” 

“This Jew,” cried out Rufus, “this Akiba, worries 
me to distraction. Whatever I say, he refutes success- 
fully, and the Emperor sides with him. I am driven 
almost to the point of wishing to commit suicide! Not 
a day passes on which he does not thoroughtly humiliate 
meas 


1Nedarim 50a; Compare the commentary of Rabbenu 
Nissim. | 


THE TEMPTRESS 279 


“I shall deliver you from him,” said Rufina. 

“You?” asked her husband in astonishment. 

“Hear me, Rufus. They say that I am beautiful, 
more beautiful than all other members of my sex. The 
Jews, like other men, are not unsusceptible to feminine 
beauty, and passion may frequently be aroused in men 
even in old age. Adorned in my most brilliant orna- 
ments, I shall approach this Rabbi and set his venerable 
heart aflame; it will burn all the more brightly, because 
of its great dryness and consequent combustibility. My 
name is not Rufina, if I do not succeed in making him 
fall completely and foolishly in love with me, so that he 
does every thing that I, with a sweet smile or amid hot 
tears, may demand of him. Thus I shall compel him to 
do things that will make him ridiculous in the eyes of 
the Emperor, the Romans, and his own people; then he 
will be harmless, and you will triumph over him.” 

“TI hardly think you will succeed in such a scheme 
with this man. He is a sage, a philosopher, and exceed- 
ingly virtuous.” 

“Was there ever a wiser, greater philosopher than 
Aristotle? Once his pupil, the young Alexander, had 
formed an intimacy with a beautiful Athenian woman. 
Aristotle rebuked his pupil bitterly and sought to 
estrange him from his bewitching companion. There- 
upon, Alexander complained to the hetaira. But she 
consoled her friend and said: ‘Just let me alone, I shall 
see to it that your wise teacher changes his mind.’ She 
visited the Stagirite sage and gazed at him with consum- 
ing passion. At first, the great philosopher resisted; but 
soon she succeeded in kindling his cold heart. He 
fondled and caressed her, until she expressed the desire 
to ride on his back. And lo! She was able to fulfill 


280 AKIBA 


her desire! The great philosopher let himself down on 
all fours, and carried the alluring girl through the room 
as though he were a beast of burden, while, with a 
little stick, she spurred the foremost sage of all times 
to greater and greater speed. At this moment, Alexander 
entered, and, to his utter bewilderment, saw his learned 
teacher acting the part of a woman’s clown. Aristotle 
was thoroughly ashamed and did not again attempt to 
separate the pair of lovers.” 


“In sooth, that 1s a racy story! Truly, no one on 
earth is wiser than was Aristotle. Try your luck, then, 
and make this virtuous Rabbi a laughing-stock for the 
entire world.” | 

Rabbi Akiba was alone when the governor’s beauti- 
ful wife, clad in her richest garments, entered his cham- 
ber. He gazed at her, sadness darkened his countenance, 
and tears rushed out of his eyes. 

“Are you the great Rabbi of the Jews?” asked 
Rufina in wonderment. “Tell me, why are you weep- 
ing?” 

“I am weeping,” said Rabbi Akiba, “that so beauti- 
ful a creature as you should miss the aim of your life. 
You left the hand of the Creator a veritable masterpiece. 
In you, the Almighty showed how much beauty He can 
mould out of nothing, and this masterpiece lives a life 
full of vanity and frivolity. The day will soon come 
when this beauty will disappear; the brilliance of these 
eyes will be extinguished, the noble form will be wasted 
away, will become the prey of flames or food for worms. 
Your undying soul will go down to the lower world, 
exposed to eternal torments, for you are doing nothing, 
during your lifetime, to fulfill the purpose of creation, 
to become a better and wiser woman.” 


THE WEMPTRESS 281 


Rufina had listened to the words of the Rabbi in 
amazement; the gentle, musical voice, resounded with 
noble melancholy, penetrated into the deepest recesses 
of her heart. All her frivolous intentions were for- 
gotten; she began to weep aloud. . 

“Rabbi,” she said amid her tears, “is it possible for 
me to shape my future differently?” 

“It is possible,” answered Rabbi Akiba, gently and 
lovingly. “The Almighty is merciful, gracious, and 
benevolent towards repentant sinners.” 

“Rabbi, can I, may I, embrace Judaism?” 

“You can and may. Become acquainted with the 
teachings of our God, my daughter, and seek to gain 
eternal salvation. But then you must renounce the gods 
and all the vices which the Romans practice; first test 
yourself, therefore, since it is very difficult to carry out 
all the commandments of the law of Israel, the ob- 
servance of the Sabbath, the dietary regulations, the 
precepts regarding what is clean and what unclean, and 
all the others.” 

“Rabbi, I came here to bribe you by my beauty, 
to fascinate you, and to make you ridiculous in the eyes 
of the Emperor and the whole nation, in order that my 
husband, whom you have so often put to shame, might 
triumph over you. You have disarmed me by your 
gentle, yet convincing words. I have abandoned my 
silly scheme, and I shall henceforth meditate deeply upon 
life and endeavor to ennoble mine by giving it real con- 
tent. I shall draw upon the teachings of wisdom and 
drink thirstily at the springs of truth.” 

“And your husband ?” 

“T shall seek to persuade Rufus to begin a better 
life. He, too, sneers at the gods in his heart, and 


282 AKIBA 


worships them only for the sake of appearance.” 


“Tt is true that he who has renounced the false 
can easily be won over to the true. Nevertheless, it is 
highly unlikely that Tinius Rufus will forsake the paths 
of sin and vice on which he has long been accustomed 
to walk. The blood of many innocent men, women, 
youths, and maidens reddens his guilty hand. But no 
sin is so great that it cannot be expiated by sincere re- 
morse and repentance.” 

“Well, then, I shall try to win Rufus for the truth, 
I shall attempt to move his obdurate heart by pleading 
and supplication, and if he refuses to tread the path 
of virtue—” 

“Tf he refuses?” 


“T shall find means of terminating our marriage 
union. Farewell, Rabbi, you will hear from me again.” 


EI]: 
A NEW HOPE. 


The Emperor returged to Rome and Tinius Rufus 
to his residence at Caesarea, while Rabbi Akıba went 
back to Usha. He found the entire country in tumult- 
uous excitement. Everyone was speaking of the one 
great and happy event; the long and ardently desired . 
Messiah had appeared. 

We must retrace our steps over a period of eighteen 
years in our narrative. 

A Jew, named Reuben, met an Arab on the after- 
noon of the ninth of Ab. The latter said to him: 

“Rejoice, Judaean, the Messiah was born during this 
hour.” 

“In what city?” asked Reuben. 

“In Bethlehem.” 

“What is his name?” 

“Menahem.” 

“And that of his father?” 

“Hezekiah.” 

Reuben sold his only possession, his cow, bought 
all kinds of articles of use for small children, and set 
out for Bethlehem, to see, if possible, the new Messiah. 

When he reached the city, he offered for sale, to 
mothers of small children, articles for the use of infants; 
and they bought from him. One woman called out to a 
young mother who was passing by: 

“Do you not wish to buy something, too, for your 
little Menahem ?” 

283 


284 AKIBA 


“No,” replied the woman, “I hate him, because he 
was born on the day on which the Temple was de- 
stroyed.” 


’ 


“Buy, lady,” said Reuben, “perhaps, on his account, 
the Temple will be rebuilt.” 

“I have no money,” said Menahem’s mother tim- 
idly. 

“I shall trust you,’ answered Reuben, “until I re- 
turn to Bethlehem.” 

He gave her the rest of his wares and hung about 
the neck of the boy a memorial coin tied to a string, a 
coin of the time of the Hasmonean King; on one side 
a palm-tree was stamped, on the other a vine. 

At the end of a year, Reuben returned to Bethlehem, 
to obtain news concerning the welfare of the little 
Menahem. But the mother came tearfully toward him, 
and said: 

“He was carried off by a terrible hurricane a few 
days after you saw him.” 

This is how it had happened. Hezekiah, the father 
of Menahem, a descendant of the old Jewish kings of 
the house of David, was a needy day-laborer. One day 
his wife went into the forest to gather twigs; she took 
the child with her and seated him beneath a tree. While 
the woman was industriously toiling, the skies became 
overcast, and it grew very dark. A violent storm arose, 
driving the heavy black clouds before it and bending the 
trees until they cracked. The wind came from the west, 
but a strong current of air also proceeded from the op- 
posite direction, causing the clouds to crash together, 
lightnings to dart, and thunder to peal forth. In the 
meantime, the rain was pouring in torrents. Weeping 
anxiously, the mother of Menahem sought her child, but 


A NEW HOPE 285 


was unable to reach it. Finally, the storm subsided ; with 
great difficulty, the trembling mother found the spot 
where she had placed her child. Would it still be living? 
Had it been struck by lightning or drowned in the cloud- 
burst? Nothing of all this. The child had disappeared, 
without leaving behind a trace. Amid tearful wailings, 
the unhappy woman made a thorough but vain search 
of the entire forest. Then she hastened home, and 
Hezekiah, together with all the inhabitants of Bethlehem, 
set out to look for the missing child. But no clue of 
the little Menahem’s whereabouts was to be found. The 
storm must have carried him off bodily. 

In point of fact, the storm had carried the child 
off bodily; it had hurled him down from the mountain 
and cast him into a pool of water. A stranger, by name 
Levi of Kesib, the city in which our ancestor Judah 
was sojourning at the time that his wife bore him his 
son Shela (cf. Genesis XX XVIII. 5), happened to pass 
along the road. He noticed the child, which was in 
danger of drowning, seized it and took it along with him, 
hastily continuing his journey in order to escape the 
storm. 

Levi of Kesib succeeded in bringing the boy, whose 
life he had saved, to his house, and he reared him as 
his own child. As he did not know the name of the 
boy, he called him Simeon. The lad grew up, became 
tall and strong, and displayed remarkable development. 
His gift of comprehension was unequalled; he excelled 
all his schoolmates and was the pride of his teachers. 
Of marvellous beauty, he also possessed unusual phys- 
ical strength, so that he was loved and feared by all. 
Several times, malicious fellow-students had tried to ex- 
pose him to scorn; for there was a smirch upon his 


286 AKIBA 


name; he was a foundling, whose descent was unknown. 
But Simeon knew how to protect his honor, he would 
thrash the mockers, even if they were much older than 
he. 

Simeon was often made very unhappy by the fact 
that he knew nothing of his origin. Who were his 
parents who had exposed him to destruction in the wind 
and rain? Was he a child of sin, who would never be 
permitted to marry a Jewish girl? 

His foster-father comforted him. 

“Study diligently,’ he said. “One day, when you 
will have become learned in the Torah, you will surpass 
in rank and dignity even the high-priest.” 

And Simeon studied with fiery zeal. When he had 
grown to be a young man, his keen mind embraced the 
entire field of sacred lore. At the same time, ambition 
caused his heart to swell. With deep bitterness, he per- 
ceived the intolerable sufferings which the pressure of 
Roman domination was inflicting upon Israel. 

“Oh,” he often sighed, “if I could only liberate 
my people, if I could only shatter this crushing yoke with 
which those scoundrels are weighing Judah down. Ha, 
if I were standing at the head of my nation, with the 
trumpets calling to battle! Lord of Hosts, I should 
conquer as did David or die as did Saul. But who am 
I? A nameless person, a foundling, an outcast! I may 
not dream of fighting at the head of my people. But 
must it then be at the head? Even if I could brandish 
my sword against the foe of my nation only as the least 
of the warriors, the most insignificant of the champions 
of God, and dip my blade in the lifeblood of our mur- 
derers and oppressors! Lord of Hosts, if the promise 
to which we hold firm is to be fulfilled, send him soon, 


A NEW HOPE 287 


the longed-for redeemer, for Israel is now a slave, con- 
temptible, despised, wretched, as it never before has been. 
They wish to force us to serve idols, to work on the 
Sabbath, and to renounce circumcision! How willingly 
would I inspire my people to battle and glory—but who 
will give ear to the voice of the outcast, the foundling ?” 


One day, the young Simeon approached his foster- 
father in great perplexity. 

“What is the trouble, my son?” asked the latter. 

“I had a dream,” replied the lad, “may I relate it 
to you?” 

“Tell me all, my son!” 

“Then listen. I was lying upon my couch and sleep- 
ing. I dreamed that I was standing upon a lofty 
mountain and gazing at the stars. Suddenly I heard the 
flourish of a trumpet. The sound still rings through 
my soul; never did I hear such solemn, sublime tones. 
A sea of flames spread out over the heavens, the stars 
disappeared, and I saw a powerful army advancing from 
the fiery sea. The human eye has never beheld such 
warlike splendor. Chariots and riders, gleaming pro- 
cessions of armed warriors, hosts of flashing spears, 
countless banners adorned with the emblems of the tribes 
of Israel, Levites with golden harps, celebrating in song 
Israel’s victorious future. ‘Bliss,’ they sang, ’is Israel’s 
share; for he comes, he comes in his might, the fervently- 
awaited Messiah.’ And lo! there appeared a powerful 
chariot, drawn by strange-appearing bulls, who seemed 
to be swimming upon glowing flames; in this magnificent 
chariot stood a warrior, proud and motionless, and when 
I looked into his countenance, I recognized my own fea- 
tures. I was frightened at my dream and awoke. The 
vision had passed; nothing was to be seen but the light 


288 AKIBA 


of the moon, and I heaved a sigh and said: ‘Alas, 
that such dreams visit me, the mean, insignificant found- 
ling 417’ 

And Levi answered: “Do not grieve, my son, per- 
haps the mystery of your descent will yet be cleared up. 
When I found you, you had about your neck a string 
to which was tied a memorial coin of the era of the 
Hasmonean kings. I shall show it to you.” 


He went to a chest and drew out a coin. At the 
same time, the door opened, and a stranger entered. 
Levi hastened to greet him, and joyously exclaimed: 


“Reuben, my friend, at last after many years, your 
road leads you to Kesib!” 


But Reuben did not grasp the hand that was ex- 
tended to him. Fixedly he gazed at the memorial coin, 
which Levi had transferred to his left hand. 


“Levi,” cried he, “who gave you the coin tied to 
that piece of string?” 


“I took it from the neck of a child that I rescued 
from drowning during a violent rain-storm.” 


“Where did you find the child, Levi? I beg of you, 
tell me, where did you find the child?” 

“In the neighborhood of Bethlehem.” 

“What happened to the child ?” 

“He has developed into a handsome youth, pious, 
noble-hearted, strong in body and mind. Here he is.” 

Reuben observed the young Simeon, and amazement 
took possession of him. 

“Truly,” he exulted, “the youthful Solomon on his 
throne could not have been handsomer than is this lad. 
Praised and glorified be the name of the Almighty from 
eternity unto eternity! Menahem, I proclaim you to be 


A NEW HOPE 289 


the anointed of the Eternal, the helper and deliverer of 
my people!’ 

Simeon had become pale. 

“Menahem?” he stammered. “My name is Simeon.” 

“Not at all}? cried Reuben. “Your name is 
Menahem, the consoler ; your father was named Hezekiah 
and is a descendant of David. I myself tied this memor- 
ial coin on this string about your neck some seventeen 
years ago. The side that is turned to me bears a palm- 
tree; on the other side, there must be a vine. Soon after- 
wards, you were lost in a forest by your mother, during 
an overwhelming storm.” 

Reuben then related all that he knew concerning the 
birth and the origin of the boy, and the prophecy with 
which his name had been connected. Levi and his 
foster-son listened astounded. Then all three journeyed 
to Bethlehem. Hezekiah was dead, as was his wife, but 
the inhabitants of Bethlehem recalled all the circum- 
stances precisely, and soon the report circulated that the 
Messiah had appeared. Already many had come to do 
homage to the Redeemer; but most of the people ex- 
claimed : 


“Up, let us go to Usha and hear what Rabbi Akiba 
will have to say. Let his word decide whether the hour 
of redemption has arrived, or whether this man from 
Kesib, this Bar-Kesiba, is a ‘son of falsehood!’ ”! 

The new Messiah, accompanied by his foster-father, 
by Reuben, and by a throng of people, proceeded to 
Usha. When they arrived there, Rabbi Akiba had not 
yet returned from Antioch. From all sections of the 
country, people flocked to see the Messiah and pass 


1‘Son of falsehood’ is the literal translation of ‘Bar- 
Kesiba,’ thus making a word-play. 


290 AKIBA 


judgment for themselves. The city of Usha could not 
accommodate the extraordinary number of strangers, 
most of whom had to sleep in the open fields; the excite- 
ment grew from day to day. 


One of the new-comers was Rabbi Elasar Ha-Mudai. 
The wife of Hezekiah of Bethlehem had been his sister. 

“Undoubtedly,” he said, when he saw Bar-Kesiba, 
“you are the lost Menahem, the son of my sister. You 
resemble my deceased brother-in-law, Hezekiah, as only 
a son can resemble his father.” 


At last Rabbi Akiba returned. The sages assembled 
about him; it was a most critical moment. If the sages 
denied the self-styled Messiah their recognition, a san- 
guinary civil war might ensue; for thousands had already 
banded themselves about Bar-Kesiba, ready to proclaim 
him their king, to do battle for him, aye, even to die 
for him. 


Not less weighty was the responsibility which the 
sages would be shouldering in the event they would wel- 
come the youth as the long-expected Messiah. For then 
a decisive struggle with powerful world-dominating 
Rome was inevitable. 


The first thing to do was to get at the true circum- 
stances of the whole affair. Reuben appeared before 
the assembly and recounted the strange events in which 
he had been a participant. Levi then stepped forward, 
and reported on his finding of the child and on the latter’s 
growth to young manhood; he told of the boy’s brilliant 
mental qualities, his unwearying industry, his super- 
human physical strength, his ambitious plans and dreams. 
Rabbi Elasar Ha-Mudai confirmed the account of the 
lad’s origin and of his close kinship with himself. 


A NEW HOPE 291 


Rabbi Akiba was powerfully stirred by all these re- 
ports, and almost all the sages of Israel believed the 
fulfillment of their most beautiful hopes, their most 
ardent longings, to be near at hand; but not all. Rabbi 
Jose ben Kisma raised his voice in warning. 


“How can we,” he said, “rise in revolt against the 
vast, mighty Empire! God permitted the Romans to 
destroy His holy dwelling-place, and should we break 
out into rebellion?” 


Rabbi Jose ben Kisma was one of the most honored 
teachers of Israel, and enjoyed high distinction among 
the Romans. He had been offered an important govern- 
ment post by them, but he had rejected it in order to be 
able to live exclusively for the study of the Torah. 
Consequently, his opinion bore great weight and decided 
that of many others. Rabbi Jochanan ben Torta was 
one of those who sided with him. 


“The time has not yet come,” said he, “when we 
may expect the redeemer. Our epoch is not ripe for 
such an occurrence. Grass will have sprung up from 
your grave, Akiba, and the son of David will not yet 
have come.” 

At this instant, the door opened and Bar-Kesiba 
entered. His appearance produced an overpowering im- 
pression. His tall stature, his noble mien, his fiery eyes, 
his royal bearing—all this swiftly gained for him the 
hearts of those present. 

“He is the Messianic King!” cried Rabbi Akiba en- 
thusiastically. 

He arose and approached the youth, saying: 

1 Compare the Beraitha which is printed in our prayer- 


books as the sixth chapter of the “Ethics of the Fathers,” 
section 9. 


292 AKIBA 


“A star has come forward from Jacob, a sceptre 
has arisen in Israel. Edom will become the spoil of war, 
but Israel will accomplish deeds of valor.” 


The youth rushed upon Rabbi Akiba, embraced him 
warmly, and kissed him, while all who were assembled 
lifted up their voices and exclaimed: “A star has come 
forward from Jacob.” 

The cry was passed on, so that those who were 
standing outside called out loudly: 

“A star has come forward from Jacob.” 

From that moment, the new Messiah was given the 
name of “Bar Kochba” (the son of the star), derived 
from Rabbi Akiba’s application of the scriptural verse: 
“A star has come forward from Jacob.” 

After the Messiah had been acknowledged by Rabbi 
Akiba and colleagues, Jewish soldiers streamed from 
all countries. But Bar Kochba did not take every one 
into his army. Only those who had given proof of 
courage, steadfastness, and the readiness to make sacri- 
fices were permitted to enter the hosts of the Messiah 
as warriors of the Lord. 

When the news of the uprising reached Caesarea, 
Tinius Rufus, who had been so stern and so grim to- 
wards his subjects when they were submissive, immedi- 
ately fled. He had already divorced his wife Rufina. 

One day, an aristocratic Roman lady came, with a 
large following, to the camp where Rabbi Akiba was 
tarrying at the side of Bar Kochba. 

“Lead me,” she said to the sentries, “to the great 
save of Israel.” 

She was obeyed. When she had entered the tent 
of Rabbi Akiba, she threw herself at his feet and em- 
braced his knees. 


A NEW HOPE 293 


“Do not cast me off,” she cried, “o wise and noble- 
minded man. Let me serve as your hand-maiden, whom 
you will permit to wash your feet.” 


“Arise, Rufina,’ said Rabbi Akiba. ‘You are the 
wife of another.” 


“I am no longer the wife of Rufus. When I in- 
formed him of my determination to embrace Judaism, 
he became indignant and divorced me. As soon as I 
was free, I hastened to carry out my decision. Rabbi 
Judah ben Baba received me into the Jewish faith, and 
now I have come to you, O revered sage. Do not reject 
me, but allow me to remain near you.” 


And she remained near him. Rabbi Akiba made her 
his wife; the rich treasures which she had brought with 
her were expended in the service of the country. 


In the meantime, Bar Kochba was making astonish- 
ing progress; nothing could resist the victorious army of 
the Jews. The Romans were driven from all the fort- 
resses of Judaea; Galilee, too, had to be evacuated and 
fell into the hands of the Jews. 

Bar Kochba had selected the large city of Bethar 
as his residence. Even before the fall of Jerusalem, it 
had been an important city. After the destruction of the 
national centre of the Jewish people, it grew remarkably. 

When Emperor Hadrian received the first report 
of the rebellion in Judaea, he thought that he would 
be able to put it down with a scant show of force. But 
when the Romans suffered one defeat after another, he 
sent Paulus Martius, one of his ablest generals, with 
a large army to Judaea, in order to suppress the upris- 


ing. 
1 Nedarim 50a. 


294 AKIBA 


Bar Kochba held a review of the Jewish troops be- 
fore the walls of Bethar. His army consisted of two 
hundred thousand heavy-armed infantry, thirty thousand 
archers and light-armed troops, and twenty thousand 
cavalry. Barak, a man of towering stature, bore the 
holy standard, upon which were inscribed in Hebrew 
letters, worked in gold thread, the words: “A star has 
come forward from Jacob.” 


Bar Kochba sat upon a throne, beside him Rabbi 
Akiba. The entire army passed in solemn array, and 
all lowered their banners and lances as they reached the 
spot where their courageous leader was seated. 

The foe stood drawn up in battle-array on the plain 
of Sharon. The Jewish hosts advanced to meet them, 
and pitched camp at the other end of the plain. One 
could clearly distinguish the fires of the opposing forces, 
and, now and then, strains of martial music beat omin- 
ously upon the ears of the combatants on both sides. 
Scarcely a quarter of a mile separated the serried masses 
of men. The fate of centuries depended upon the out- 
come of the struggle on the morrow. 

At about the second watch of the night, Bar Kochba 
arose from his cot. He stood at the entrance of his 
tent, and gazed rapturously upon the mighty army that 
was prepared to fight and to conquer for him. 

“What a majestic phenomenon!” he exclaimed. “I, 
I was the one who assembled this powerful force! The 
white tents fill the purple landscape as far as the eye 
can reach over the broad plain. All these hosts are ready 
to do battle for me.” 

Day broke, and Bar Kochba gave the signal to com- 
mence hostilities. With the centre of his army, he at- 
tacked irresistibly the centre of the Roman army, and 


A NEW HOPE 295 


threw it into disorder. The Romans were pushed back, 
and Bar Kochba slew the Roman General in single com- 
bat. 

While Bar Kochba was deceiving himself into think- 
ing that the battle had already been won, an entirely dif- 
ferent fate had overtaken the left flank of his army. 
Sulpicius, one of Paulus Martius’ captains, who occu- 
pied a very advantageous position, not only repulsed the 
onset of the Jews, but threw their left wing into com- 
plete disorder and routed it. Sulpicius’ eagerness to 
annihilate his opponents prevented his observing the sad 
plight of the Roman centre. If, after having defeated 
the left wing, he had attacked Bar Kochba from the 
rear, the Jews would certainly have been lost. But now 
Bar Kochba’s eagle eye discovered the negligence of 
Sulpicius and made good use of his over-hastiness. He 
desisted in his pursuit of the Roman centre, and hurried 
to the assistance of the left wing of his army. With 
his own hand, he laid Sulpicius low, and put his legions 
to flight. 

Thirty thousand Roman corpses covered the battle- 
field; the remainder of the Romans fled ignominiously. 
Many of them were cut down or taken prisoners by the 
hotly pursuing Jews. The victory was complete; Bar 
Kochba’s army had suffered only minor losses. 

Rabbi Akiba embraced Bar Kochba on the field of 
battle. 

“Praised be the God of Israel,” he said; “He brought 
to pass to-day what He promised through His prophet 
Haggai: ‘A little more, and I shall shatter heaven and 
earth, overthrow the power of empires, and blot out the 
might of the heathens.’ ’’? 


1 Sanhedrin 97b. 


296 AKIBA 


When Emperor Hadrian learned of the defeat of 
his army and the death of his general, his heart was 
filled with fear. The uprising of the Jews had gained 
such an impetus and such magnitude as to threaten the 
downfall of the entire Roman empire. All the oppressed 
and subjugated peoples were virtually panting with the 
desire to regain their independence. If the Jews suc- 
ceeded in liberating themselves, the dominion of the 
Romans over all the provinces was lost forever. The 
Germans, the Gauls, the Britons, the Spaniards, the 
Egyptians, the Syrians, the Greeks, the Africans,—all 
would rise in revolt. The Emperor, therefore, resolved 
to summon his most distinguished general, Julius Severus, 
from his campaign in far-off Britain, where he was en- 
gaged in the task of subduing the liberty-loving Britons. 
All this, however, required much time, which Bar Kochba 
employed in establishing his government upon a firm 
footing and in materially strengthening the fortresses 
which had been wrested from the Romans. The prin- 
cipal fortified cities were Kabul, Sichin, and Magdala. 
On King’s Mountain lay the populous city of Tur Simon; 
here three hundred large baskets of bread were dis- 
tributed to the poor every Friday. This city, too, was 
strongly protected; and Bar Kochba had appointed one 
of his generals, Bar Dorma by name, commander of the 
garrison. 

The confidence of the Jews in Bar Kochba as the 
Divinely-sent Messiah had risen to the very highest 
pitch, as the result of his successes. No one believed that 
the independence of Judaea could be endangered. Mean- 
while, Julius Severus was approaching the borders of 
Palestine with a powerful Roman army. 


WL 
PLONGILIV hE THE RNG 


Bar Kochba had captured more than nine hundred 
unwalled cities and fifty fortresses; but the holy city 
of Jerusalem was still in the hands of the Romans. We 
have already related the fact that Tinius Rufus, at the 
command of the Emperor Hadrian, had had the Temple 
mountain ploughed up; a temple for the worship of idols 
had been erected on the site of the holy Temple; even 
the name of the city was, according to Hadrian’s inten- 
tion, to disappear from the memory of man; Jerusalem 
was to exist no longer; for, the Romans had given the 
ancient city the name of Aelia Capitolina. 

Bar Kochba had put off for the last the siege of the 
holy city; he now advanced to the attack with a large 
army. But without previously throwing up defenses for 
his men, after the usual manner of besiegers, he gave 
the signal for an immediate onslaught. He stormed the 
walls with a thousand men, leaped into the city, cut 
down all who resisted, and opened the city-gate. Then 
the entire army of Israel entered. The Roman garrison 
was partly slain, partly taken captive, and the Jews were 
again in possession of the residence of the great king. 
Songs of joy and praise once more resounded through 
the hitherto desolate streets of Jerusalem. Jews flocked 
from all corners of the earth to rebuild the city of God, 
to surround it with strong, new walls, and, primarily, 
to reconstruct the holy dwelling-place of the Eternal, 
Lord of Hosts, whose throne rests above the ark, between 


297 


298 AKIBA 


the Cherubim. Laudatory hymns were sung throughout 
the entire city; on its squares and in its streets joy 
reigned unconfined. All hands were busily occupied in 
bringing up blocks of marble, hewn stones, cedar wood 
and shittimwood, lime and mortar, iron and copper, silver 
and gold, and all that was essential for the erection of 
the palace of the King of kings. Men and women, grey- 
beards and youths, boys and girls, vied with one another 
in procuring all that was necessary. The priests con- 
vened to discuss the choice of a high priest and to obtain 
mutual instruction on the details of the sacrificial service. 
The Levites practiced the singing of the psalms and the 
playing of the instruments, the trumpets, harps, and 
flutes, which were required by the Temple ritual. The 
sages considered the re-installation of the great 
Sanhedrin in the hewn-stone hall of the Temple that was 
about to be built and the organization of small 
Sanhedrins in all the cities of the Holy Land. All were 
in accord on the point that Rabbi Akiba should preside 
as prince of the sages of Israel, as had Simon the Just, 
Joshua ben Perachiah, and Hillel the Elder before him. 

At last the hour had come in which Bar Kochba 
was to lay the corner-stone of the Temple. The temple 
for the worship of idols had been torn down, the images 
had been ground to dust, and all the preliminary steps 
had been taken. A tremendous throng covered the 
Temple mountain and the adjacent-squares and streets; 
sounds of joy and gladness filled the air. Rabbi Akiba 
ascended a tribune to address the assembly, and suddenly, 
deep stillness fell upon the countless host. 

“My brothers,’ said Rabbi Akiba in a distinctly 
audible voice, “a day of unclouded happiness has risen 
for the house of Israel. This Mount Moriah is the holi- 


“LONG LIVE THE KING” 299 


est spot of the entire earth. God moulded from its dust 
the first pair of human beings; here Adam brought up 
his first oblation, the steer which had but one horn on 
its forehead; Cain and Abel also offered their gifts to 
the Eternal on this sacred spot, and a fire descended 
from Heaven to consume the offering of Abel. Here 
our father Abraham set up the altar upon which, in 
obedience to the word of the Almighty, he prepared to 
sacrifice his only son, Isaac. Here, too, God revealed 
Himself to the patriarch, Jacob, who beheld a ladder, 
the foot of which rested upon the earth and the top of 
which reached into heavens, the whole illuminated by 
the majesty of God. But the glory of this place re- 
mained hidden from the nations and even from Israel, 
until David purchased the threshing-floor of Araunah, 
and consecrated it for its sacred purpose. After David’s 
death, the wisest of all men built the house of our God. 
At that time, Tyre was the most artistic city in the world; 
Solomon, therefore, made a treaty with Hiram, King of 
Tyre, and the masons of Hiram, in conjunction with 
those of Solomon, brought together the large and costly 
stones which were to serve as the foundation of the 
Temple. For seven years, the most skilled masons of 
all the world, aided by seventy thousand bearers of 
burdens and eighty thousand hewers of wood, labored 
incessantly. The wisest of all kings was also the richest ; 
the priceless treasures of the world were collected from 
the remotest lands for the construction of the sanctuary 
of our God. He Himself blessed the work of building, 
so that it made wonderful progress, and a structure was 
produced which had not its equal anywhere on the globe. 
Bute on Faecount, of. they sins Lok our ancestors, 
Nebuchadnezzar, the king of Babylon, attacked our peo- 


300 AKIBA 


ple and set fire to the Temple, so that Judah was 
forced to go into exile. After seventy years, God took 
pity upon our fathers, and ordered Cyrus, the king 
of Persia, who, in the meanwhile, had overthrown the 
Babylonian Empire, to permit the Jews to return to their 
native land and to re-build the house of the Lord. My 
brothers, this house, too, was beautiful and majestic; 
I saw it with my own eyes when I was still a lad, and 
its form has remained ineradicably in my memory. You 
all know that the house of God was destroyed a second 
time, on this occasion by the Roman Emperors, Vespasian 
and Titus. Now God has again had mercy on us, and 
has sent us His Messiah, in order that we should build 
His house for the third time, but more glorious now 
than it has ever been. Peace and truth will dwell therein, 
it will be called by the name of the Lord, God of Hosts; 
nations will stream to it and breathe their prayers to 
the God of Israel, the one God, the God of truth. If 
we are victorious in the battles which remain to be 
fought, the law will go forth from Zion and the word of 
God from Jerusalem. An era of peace, of blessing, and 
of prosperity will dawn for all the nations of the earth, 
who will convert the weapons of war into tools of peace- 
ful pursuits and will cease their endeavors to slay and 
to exterminate one another; crime and vice will vanish 
from the earth and the nations will recognize the fact 
that one God created all men, that all men are, there- 
fore, brothers and should live in fraternal harmony. 
Never, for a single moment, have I abandoned my hopes 
for this ideal future. Once I came hither with my 
teachers, Rabban Gamaliel, Rabbi Joshua, and Rabbi 
Elasar ben Azariah, in order to pray on this holy spot 
for oppressed and threatened Israel. We saw a fox 


“LONG LIVE THE KING” 301 


running over the place where the Holy of Holies had 
once stood. My teachers wept, but I smiled. They were 
weeping because of the devastation; but I smiled and 
rejoiced in my faith in the promise of the Almighty, in 
the expectation of the happy moment that has now 
arrived. ‘Since God,’ I said to my teachers, ‘has per- 
mitted all the evil with which He threatened us to come 
to pass, He will surely also bring about all the good 
which He promised us through His prophets; He will 
send us succor, will prepare for us unending peace, will 
re-build His sanctuary, and will again allow His people 
to pasture upon the fields of justice and peace. My 
brothers, the hour of consolation and good fortune has 
arrıved— God has sent us the redeemer for whom we 
have so long and patiently waited. A star has gone 
forth from Jacob which has raised aloft the banner of 
Israel and rescued us from the claws of Edom, from 
the power of tyrannical, world-dominating Rome. Her 
armies are scattered, her generals in flight, and! Emperor 
Hadrian is trembling in his Roman stronghold. Edom 
will fall even lower; all the nations will rise to shake 
off the Roman yoke from their shoulders, until powerful 
Rome will be brought low, while Israel performs deeds 
of heroism. And now the anointed of the Lord will 
advance to lay the corner-stone of the Temple. Let us, 
then, sing to the Eternal, let us praise His strength, let 
us thank Him for having given ear to our supplications 
and permitted us to live to see this day. Let us rejoice 
and exult, so that the forecast of the prophet Zachariah 
may be fulfilled: ‘He will lay the corner-stone amid loud 
cries of approval from the throng!’ ” 

Thus spake Rabbi Akiba, and all those who were 
assembled raised a shout of joy that caused the earth 


302 AKIBA 


to vibrate, and the mountain to tremble in its fastnesses. 
Amid the sounds of instrumental music and the song of 
the Levites, the masons brought the corner-stone, which 
Bar-Kochba was to set in place. It was a huge stone, 
weighing many hundred pounds; Bar Kochba grasped it 
with both hands and raised it high above his head. 
Astonishment was depicted upon the faces of the multi- 
tude, and one man said to another: “Verily, he is the 
anointed of the Lord, the king Messiah; no other could 
perform such a feat.” 

Bar Kochba then laid the stone on the spot desig- 
nated for it. Rabbi Akiba took a golden crown richly 
set with diamonds, placed it upon the head of the hero, 
and exclaimed: 

“Long live our master, the king.” 

And all the people joined in the acclamation: 

“Long live our master, the king; may the King 
Messiah live forever !” 


_— eS 


>SILAN MT. 
DEE CUDHTER Ss 


While all were busily engaged in the work of erect- 
ing the sanctuary, an embassy of the Cuthites, or 
Samaritans, appeared before Bar Kochba, to make a 
treaty of alliance with the Jews and to ask permission 
to assist in the construction of the house of God. 

The Cuthites, or Samaritans, were a heathen people 
who had accepted Judaism. When Shalmanessar, the 
King of Assyria, had destroyed the kingdom of Israel 
and carried the ten tribes into captivity to Chalach and 
Chabor, to the river of Goshen and the cities of Media, 
he brought tribes from Babylon, Cutha, Ava, Chamath, 
and Sepharvayim, and settled them in the territory of 
the quondam kingdom of Israel, in the capital, Samaria, 
and in the other cities of the realm. These people were 
named Samaritans after the capital of the country, or 
Cuthites, after the land of their origin. When these 
heathens had become at home in the land of Israel, they 
did not fear the Eternal who, therefore, sent against 
them a horde of lions, which killed some of them. The 
report was then sent to the king of Assyria: “The tribes 
which you have driven out and settled in the cities of 
Samaria do not know the ways of the God of the land, 
so that He sends lions against them by which they are 
killed.” 

Thereupon, the king of Assyria commanded and 
said: “Lead thither some of the priests who were car- 
ried away from there, so that they may dwell there 

303 


304 AKIBA 


and teach the ways of the God of the land.” One of 
the priests who had been deported from Samaria re- 
turned and settled in Bethel, where he taught the inhab- 
itants how to worship the Eternal. Henceforth, these 
heathen tribes, while retaining their pagan deities, wor- 
shipped, at the same time, the Lord God of Israel. 

The kingdom of Judah outlived that of Israel one 
hundred and thirty years. Then came Nebuchadnezzar, 
the king of Babylonia, who conquered Jerusalem, 
destroyed the Temple, and led the Jews in captivity to 
Babylon. At the end of seventy years, God had pity 
on His people, and the Jews, under the leadership of 
Zerubbabel, son of Shealtiel, and of the high-priest 
Joshua ben Jehozadak, returned to Judaea, to rebuild 
Jerusalem and the Temple. 

In the second month of the second year after their 
return, they laid the corner-stone of the second Temple, 
amid the blowing of trumpets and horns and the noisy 
rejoicing of the people. When the Cuthites learned that 
the Jews had returned and begun to rebuild the Temple, 
they sent ambassadors to Zerubbabel and the princes of 
Israel, who said: “We wish to build with you; for we 
have been seeking your God and sacrificing to Him since 
the time that the king of Assyria brought us hither.” 
Zerubbabel and Joshua and the other princes of the peo- 
ple answered them: “It is not for you and us to build 
together a house for our God; we wish to do this work 
alone, for the Lord God of Israel.” 

From that time on, the Cuthites became the bitter- 
est enemies of the Jews: they harmed whenever they 
could; they sought to mislead them, and they addressed 
accusations against them to the king of Persia; they 
attacked them with the sword, disturbed the work of 


PE ee GW Ee DBAS 305 


erecting the sanctuary, and burned down the recently 
built cities and villages, until Ezra and Nehemiah led 
a new colony from Babylonia. These succeeded in com- 
pleting the construction of the sanctuary, re-establishing 
the Jewish state, and keeping the Cuthites within bounds. 


But the hostility of the Cuthites for the Jews 
did not end with this. They spied out every opportunity 
to do them damage, and, when Alexander the Great 
overthrew the Persian Empire and conquered a large 
portion of Asia, the Cuthites.almost succeeded in direct- 
ing the wrath of the conqueror upon the Jews and thus 
exposing them to the danger of extermination. But 
Simon the Just, who was high-priest at that time, was 
able to conciliate the great monarch and to avert the 
catastrophe from his people. 

Alexander had besieged Tyre and summoned the 
Jews to come to his support. They, however, faithful 
subjects, as they were, of the last Persian king, Darius 
Codomanus, who was still living, refused to offer assist- 
ance to the foe of their ruler. When the siege was at 
an end and the dying Darius, in the meantime, had ap- 
pointed the King of Macedonia his heir, the Cuthites 
fanned Alexander’s hatred of the Jews, and urged him 
to march upon Judaea, conquer Jerusalem, destroy the 
Temple, and blot the Jews from the face of the earth. 
When Simon the Just, the high-priest and prince of the 
Jews, learned of this, he clad himself in the white 
garments of the priesthood, bestrode a white courser 
and commanded the other priests to do likewise. Thus 
arrayed, they approached the tent of the world conqueror. 
When Alexander beheld the tall, stately form of the 
devout high-priest, he threw himself humbly at his feet, 
whereupon his generals said to him: “O proud van- 


306 AKIBA 


quisher of the entire world, exalted son of the gods, do 
you humble yourself before this Jew?” But Alexander 
replied: “On the eve of all the great battles that I have 
fought, the form of this venerable old man has appeared 
to me in a dream, and I knew that I would be victorious.” 
The king treated Simon and his companions very gra- 
ciously, and gave them authority to punish the libelous 
Cuthites. Later, Alexander visited Jerusalem and the 
Temple, and did not demand of the Jews that they, like 
other subject peoples, should pay him divine homage 
and set up his image in the sanctuary. The Jews showed 
themselves very grateful and all the priests gave the 
name of Alexander to the sons who were born to them 
that year, in honor of their new and gracious king. This 
explains the fact that, even to-day, the Greek name, 
Alexander, is placed on a par with Hebrew names, and 
that a Jew who bears this name is so designated when 
he is called to the reading of the Torah. 


It needs scarcely be said that these events did not 
contribute towards improving the relations between the 
Jews and the Samaritans. The Cuthites remained the 
most persistent enemies of the Jews, and were so at the 
time of the destruction of the second Temple. They 
had sided with the foes of Israel, when the Jews had 
revolted under Emperor Trajan and were threatened 
with extermination by Quietus. 

But now they felt moved, by the signal successes 
of Bar Kochba, to terminate the long-standing hostility 
and to participate in the war against the Romans. The 
head of their embassy was one of their foremost chiefs, 
Manasseh by name. | 

Bar Kochba convened the council, to consider the 
proposals of the Cuthites. 


CEE GUE TEES 307 


“Friends,” he addressed the assembly, “I have an 
exceedingly important announcement to bring before you. 
If God causes a man’s undertakings to prosper, enemies 
of this man become his friends. The Cuthites are will- 
ing to abandon their hostility towards the Jews, which 
has lasted now for almost five hundred years, wish to 
form an alliance with us and to help us combat and 
overcome the Romans, and, finally, are anxious to build 
the house of God in community with us. I think that 
we should accept the hand of fraternity that is extended 
to us. This resolution of the Cuthites is a doubly en- 
couraging sign; it will increase our strength and diminish 
the number of our opponents.” 


“King of Israel,’ said Rabbi Akiba, in his turn, 
“your words astound me, and I suppose you have uttered 
them only to test us, your servants, to see whether we 
are wholly convinced of your divine mission, whether 
we trust you implicitly. What human aid do we need, 
if God is with us? Is the arm of the Almighty too 
short to be of assistance? If we had wished the friend- 
ship of the Cuthites, we could have obtained it half a 
millennium ago. At that time, they said to those who 
returned from the Babylonian exile: ‘We wish to be like 
you and to build the house of God with you.’ Zerubbabel 
and Joshua rejected this offer of alliance, and wisely so. 
Our people must remain untainted, must keep its blood 
free of all foreign elements.” 


“But the Cuthites,’ objected Bar Kochba, “have 
changed since then; they no longer worship and bring 
sacrifices to strange gods; indeed, they observe some of 
the commandments of the Torah more strictly even than 
do the Jews.” 


308 AKIBA 


“They are idolaters to-day, as their forefathers 
were,” exclaimed Rabbi Akiba. “They offer up sacri- 
fices on Mount Gerizim, although it is forbidden to do 
so at any other place than the mountain of God in 
Jerusalem. It is said that they worship an idol in the 
form of a dove. They do not accept the oral tradition, 
which God revealed to Moses at Sinai; they would 
seduce and destroy our people, if we should be willing 
to make a treaty with them. Why do you, o King of 
Israel, set any store by human assistance, when the 
Almighty, the Lord of Hosts, is with us and crushing our 
enemies before us? We do not need the Cuthites, neither — 
them nor their aid. Therefore, my advice is that you 
refuse them, as Zerubbabel and Joshua did before us.” 


“Shall we arbitrarily increase the number of our 
enemies?” cried out Bar Kochba. “I have already been 
informed that Julius Severus, the ablest of all the Roman 
generals, is advancing upon Palestine with a powerful 
army, which we will have to summon all our energies to 
resist. Shall we by force make the Samaritans our 
enemies? They live in the land as do we, they know 
all the mountains and valleys, all the ravines and passes, 
and are in a position to lead the Romans, by secret 
roads, into the very heart of our fortresses.” 


“Simeon Bar Kochba,” said Rabbi Akiba in dis- 
tress, “are you turning your mind to military science 
and diplomacy? Do you not trust im the assistance of 
the Almighty? Do you think that your strong arm and 
your numerous host will really help you? Did not 
Gideon overthrow the hundreds of thousands of 
Midianites with only three hundred men? God alone 
can aid us, in His might alone do I trust.” 


THE CUTHITES 309 


“Your words, Rabbi Akiba,” said Rabbi Elasar 
Ha-Mudai, “are based upon the very foundations of 
truth. How can we defend ourselves against our un- 
defeated enemy, if we rely only upon our own strength! 
The Roman Empire is stupendous. Its armies are as 
numerous as the sands of the sea, and its knowledge 
of military science is unsurpassed. No nation on earth 
has been able to resist it, and the territories of the vast 
Empire extend from one end of the world to the other. 
How could puny Judaea hope to vanquish so invincible 
a foe! But before the Almighty, all nations are like 
a drop of water that clings to the side of a bucket or 
like a grain of dust on a pair of scales. It is He who 
measures the oceans in the hollow of His hand, spans 
the heavens, grasps the dust of the earth with two fingers, 
weighs mountains and hills in the balance. Against 
Him all nations are as naught, they are deemed nothing- 
ness and void before Him. Only through His omnipo- 
tent hand have we been able to conquer thus far and 
shall we conquer in the future. Let the Cuthites join 
our enemies; we do not need their assistance.” 


Bar Kochba arose. 


“I adjourn this session of the council,’ he said. 
“Let us put off the final decision until tomorrow.” 


XLIV. 
DISIELUSIONMEN D. 


Before the sleeping-chamber of Bar Kochba stood 
Barak, one of the body-guards of the king, with drawn 
sword. In the middle of the night, Rabbi Akiba ap- 
proached him and said: 

“I must speak with the king!” 

“Tt is impossible,” replied Barak, “the king does not 
wish to be disturbed.” 

“Do you know who I am?” asked Rabbi Akiba. 


“The man whom all Jews honor as their father and 
teacher,” answered Barak. 


“Then let me enter the chamber of the king.” 
“T cannot grant you this permission.” 


Just then, the door opened, and Bar Kochba ap- 
peared. 

“Rabbi,” he exclaimed, “it must be something of 
importance that brings you to me at so late an hour. 
Einter, 

Bar Kochba was in full armor. He sank down 
upon a divan, and invited Rabbi Akiba, by a gesture of 
the hand, to do the same. 

“Is Israel in danger?’ he asked. 

“It. ıs/ıin danger,” ‘replied Rabbi) Akiba. Te 1sınos 
threatened as long as He watches who never forgets 
His faithful children. O descendant of David, whom 
God selected to lead His people, my heart is heavy with 
anxiety, lest you thoughtlessly forfeit God’s aid by turn- 

310 


DISILLUSIONMENT 1 


ing your mind from the God of your father and lusting 
after alien vices.” 


Bar Kochba arose, and Rabbi Akiba followed his 
example. 

“Be careful,” said the Rabbi, “not to turn aside 
from the path of God either to the right or to the left. 
God has elevated you; but only if you are a man after 
His heart, as David was, will you be able to achieve the 
task of redemption.” 

Rabbi Akiba had raised his arm threateningly. The 
light of the full moon fell through the casement of the 
royal-bed chamber upon his tall form. Bar Kochba 
stood opposite him, and observed him with keen eyes. 

“What do you wish, Rabbi,” he said, at last, “do 
I not do all in my power for my people? You see me 
in full armor. I grant my eyes no sleep.” 

“The Protector of Israel sleeps not, neither does 
He slumber. If God does not build the house, those 
who are engaged in erecting it labor in vain; if God 
does not watch over the city, the sentinel stands at his 
post to no purpose. God guards His favorites and gives 
them during their sleep, what others vainly strive to 
obtain in their waking hours.” 

“What do you demand, Rabbi?” 

“I demand that our people shall be a people of 
God, building and depending only upon His support 
and awaiting everything from His omnipotent hand.” 

“Shall we, then, idly lay our hands in our laps?” 

“By no means. We must do our duty, but only that 
which is right and pleasing in the sight of God. Israel 
is a nation that must dwell alone, and not fraternize 
with other peoples. Do not misunderstand me; I do 
not mean to say that Israel must be hostile towards 


212 AKIBA 


other nations. Far be that from the servants of the 
God of truth; for God has commanded: “Thou shalt 
love thy neighbor as thyself,’ not merely thy brother, thy 
compeer, thy co-religionist, but thy neighbor. This is 
the basic principle of our Divine teachings. But we 
Jews are the chosen people of the Lord, selected as His 
peculiar treasure, called especially for His service. We 
must endeavor to keep pure and unsullied the written 
and oral laws, all the commands and precepts of our 
God. This we can do only by preserving ourselves free 
from infusion of alien blood. Consequently we cannot 
make a treaty with the Cuthites. Just because they are 
more closely related to us than other peoples in their 
mode of thinking and their faith, we must seclude our- 
selves the more rigidly from them.” 


“My friend and teacher, I know that I owe you 
much, and that the recognition of the people was be- 
stowed upon me as the result of your acknowledgment 
of my claims. I am truly sorry that our views with 
regard to the Cuthites are not in accord. I must accept 
them as allies; I cannot and may not convert them into 
enemies. The Roman Empire is a colossus, which, once 
shaken, must collapse. I have caused it to tremble at 
its very foundations. Soon the subjugated nations in 
the east as well as in the west, to the north and to the 
south, will rise and cast off the Roman yoke, Every 
people that thirsts for liberty is my natural ally, and 
should I, then, drive the Cuthites into the arms of the 
Romans, make of them irreconcilable foes?” 

“You forget that you must view matters from a 
different angle from that of the other kings of the earth. 
You are the scion of the Davidic line; you are the divine- 
ly-appointed Messiah. God will lead our armies to 


DISILLUSIONMENT 313 


battle and slay our enemies with the mere breath of 
His nostrils. He will send us the innumerable hosts of 
his angels to paralyze the arms of our adversaries and 
to make their catapults harmless.” 

Bar Kochba smiled. 


“I do not rely upon miracles,” he said, “but solely 
upon the size and strength of my army. If God only 
does not help our enemies, I feel strong enough to com- 
bat and vanquish the Romans even without His assist- 
ance,’’! 


When Rabbi Akiba heard these blasphemous words, 
he rent his outer garment, lifted up his voice, and wept. 


“Bar Kochba,” he said, “you are not the messenger 
of God, not the awaited Messiah, for he will be a devout 
servant of the Almighty. With these sacrilegious words, 
you have torn the veil that was bedimming my eyes; 
now I see clearly that I was laboring under a delusion 
when I welcomed you as the redeemer sent by God.” 

Bar Kochba drew his sword from his sheath, sprang 
at Rabbi Akiba and shouted: 

“You are a rebel, Akiba, you must die.” 

“Then kill me. Death is dearer to me than life, 
after the bitter disillusionment which I have just ex- 
perienced.” 

Bar Kochba lowered his sword. 

“No,” he said, “I shall not kill you. Your death 
would provoke all your colleagues, and with them the 
entire nation, against me. Go among the people and 
exclaim: ‘Bar Kochba is not the Messiah! Desert him 
and deliver him to the Romans, to whom you must sub- 
mit. Then the faithless Romans will come, and slaughter 


1 Jerushalmi, towards the end of Taanith. 


314 AKIBA | 


the defenceless, sparing neither greybeard nor lad, slay- 
ing even the child in its mother’s womb.” 


“Alas, alas,” cried Rabbi Akiba, “I see no way out 
of the difficulty. After the disgraceful words which you 
have uttered, no community of purpose is possible be- 
tween us. But I shall not oppose you, nor shall I arouse 
the people to forsake you. God, who performed the 
signs which misled me, who endowed you with super- 
human strength, He will direct the course of events 
in accordance with His desire. All who have thus been 
deceived in you will have to suffer the sad consequences 
of their error. I, too, shall have to suffer. But far be 
it from me once again to meddle with the turn of affairs 
and to declare that I have ceased to agree with you. 
I shall leave you and spend the rest of my days far 
from the Scene of your activities. God be gracious to 
you and my people!” 


“Rabbi, do not abandon me! Forget the thought- 
less words I spoke. I am still so young; let your old 
age be the guide of my youth!” 


“It is well,” said Rabbi Akiba; “I shall forget what 
you have said, although it is scarcely credible that the 
mouth of the divinely-appointed Messiah could have 
opened to utter such slanderous words. May God 
pardon you; I gladly forgive you.” 

Bar Kochba seized the hand of the Rabbi and said: 


“Many thanks, Rabbi; I shall not succumb, so long 
as your wisdom is my counsellor.” 


“It can be of use to you only if you follow its 
advice. Therefore, address the Cuthean emissaries as 
Zerubbabel and Joshua addressed their forefathers, and 
dismiss them.” 


DISILLUSIONMENT 315 


“Never. Reason and consideration demand that I 
make the Samaritans my friends.” 


“Not reason and consideration, but only that which 
is of advantage to our Torah and our chosen people, 
may be the criterion for action. Not earthly dominion, 
not transitory power must be our goal, but the mastery 
which comes with the light of truth. An independent 
Judaea in alliance with the Cuthites is a greater danger 
than the yoke of the Romans. Recognition of the prin- 
ciples of the Cuthites would be tantamount to putting the 
axe to the tree of Judaism. (God planted the tree of life 
in the midst of the Garden of Eden. Twelve huge 
boughs grew from its powerful trunk, designed to shelter 
all humanity in their shade. This tree is Jacob, and the 
twelve boughs are the tribes of Israel. The birds of 
the air came and consumed the blossoms and the fruits, 
destructive insects came and devoured the leaves, a whole 
band of apes came and broke the twigs, and a savage 
man chopped down the trunk with an axe; however, the 
roots soon put forth another tree, still more beautiful and 
fruitful. But, woe to us, if a worm should gnaw at the 
roots; for then the tree would necessarily die. All the 
peoples of the earth have inflicted pain upon Israel, have 
consumed its blossoms and its fruit, stripped the tree 
of life of its foliage, broken its twigs. Nebuchadnezzar 
and Titus each hewed down the trunk; but ever and 
anon, the roots put forth new life. The roots must 
remain sound. No external danger can annihilate Israel; 
but the purity of our belief must be maintained. There- 
in lies the continued existence of our people. If you 
become allied with the Cuthites, I must leave you.” 


Bar Kochba turned defiantly away. 


316 AKIBA 


“Go, then,” he cried. “Not with interpreters of the 
law, but with dauntless warriors shall I conquer the 
Romans. I am weary of being held like a child in lead- 
ing strings by you and your colleagues.” 

“You are mistaken,” replied Rabbi Akiba gently, 
“if you think that ambition or lust of power move me 
to urge my counsel and my attitude upon you. These 
baser passions are far removed from my heart. I have 
lived now more than three quarters of a century. I 
have learned much and always kept my eyes open, test- 
ing and investigating. I have no other wish or longing 
than that of glorifying the holy name. I believed that 
you had been sent by God to sanctify His name on earth 
and to fulfill the prognostication of the prophet: ‘On that 
day, God will be one and His name one.’ It was a fatal 
error that held me spellbound. Now that I am leaving 
you, it is the duty to sanctify the name of God that 
drives me hence. May God have mercy on you and our 
people.” 


XLV. 
“THIS, TOO, IS FOR THE BEST.” 


On the next morning, Rabbi Akiba, accompanied 
by his pupil, Perez, left the city. This lad was the living 
proof of the love Rabbi Akiba bore his people and of 
the tender care with which he watched over the destinies 
of each individual. 

The father of Perez had been a poverty-stricken 
fellow who had been addicted to all sorts of crimes and 
vices. Perez had not known him, for the father had died 
before the birth of the child; but the boy seemed to have 
inherited all the evil tendencies and passions of his pro- 
genitor. Even as a child, he was a source of constant 
vexation to the inhabitants of his native city, who thought 
anxiously of the time when Perez, as a fullgrown man, 
would, from all indications, be even worse than his 
father had been. Rabbi Akiba happened to visit the 
city, and he heard of the wild, intractable boy. He 
sought out the mother and asked her to place the child 
under his tutelage. 

“You will free me and the entire city of a terrible 
nuisance,” said the mother, “if you take the unmanage- 
able boy along with you.” 

Rabbi Akiba took him away and attempted to in- 
struct him in the Torah. But the boy was stubborn and 
refused to study. Rabbi Akiba persisted at his task with 
gentle patience; he prayed fervently to God that he might 
succeed in making the stony heart of the boy susceptible 
to the majesty of the Torah, and when, despite all this, 


317 


318 AKIBA 


his efforts met with continued failure, he began a period 
of forty days’ fasting. The boundless love and gentle- 
ness of the teacher finally conquered the hard heart of 
the boy. He began to study and soon reached the point 
of being able to understand a few sections of the Mishna 
and to say the mourner’s prayer in the synagogue for 
his deceased father, the Kaddish which sons recite for 
the welfare of the souls of their departed parents. The 
Kaddish, in point of fact, contains no mention of the 
salvation of the soul; it is nothing more than a prayer 
in glorification of the holy name. But the Jew finds 
consolation in it for the bitterest sorrows of the heart. 
Everyone who dies with the acknowledgment of the 
unity of God upon his lips sanctifes His name, and 
everyone who lives is called upon to glorify the name of 
God. That is Israel’s function, the aim and purpose of 
its life, and a son who says the Kaddish gladdens the 
souls of his deceased parents; for whosoever leaves be- 
hind a son who sanctifies the name of God has contri- 
buted towards the uninterrupted existence of Israel. 


When Perez had recited the Kaddish in public for 
the first time, Rabbi Akiba, in a dream, heard a voice 
which said: 


“T am the spirit of the father of your pupil, Perez. 
I thank you for the tender care which you have shown 
my son and which redounded also to my advantage. 
Since my son recited the Kaddish, I have been released 
from the torments whereby I had to expiate my many 
misdemeanors. May the all-merciful God grant you a 
rich reward for your nobly pious efforts.” 


Perez became unalterably attached to his teacher, 
and was happy whenever he could serve him. 


“THIS, TOO, IS FOR THE BEST” — 319 


The two left Jerusalem and turned to the south. 
Rabbi Akiba had taken along an ass, which bore his 
luggage, and a rooster, whose crowing awakened him 
early every morning. Rabbi Akiba and his pupil trudged 
along the entire day, and, when the sun had set, they 
sought lodgings for the night in the city of Sekonia. 
But the watchmen of the city refused to permit them 
to enter. 


“We cannot admit anyone,” they said. “The 
Romans are approaching, and a traitor could easily slink 
into our city under the guise of a harmless traveler.” 


“Shall my aged teacher spend the night in the open 
air, exposed to all the inclemencies of the weather?” 
asked Perez. 

“TI cannot help it,” replied the sentinel. 


3 


“Do you know,” asked Perez, “who it is that asks 
for admission? It is Rabbi Akiba, the renowned sage 
of Israel.” 


“Now I see,” answered the sentinel, “that you are 
outright liars; Rabbi Akiba is with the king in Jerusalem, 
not roaming through the land.” 

He closed the gate, and the two were left alone 
without. 


“Do not be grieved, Perez,” said Rabbi Akiba. “All 
that God does is for the best. Let us take shelter in 
yonder woods and spend the night under the trees.” 


They entered a nearby forest and sought a suitable 
place to spend the night. Perez took two pieces of wood 
which he carried with him, and rubbed them together 
very adroitly, until they caught fire. He then kindled 
a lantern, which he had taken from the pack that had 
been tied to the donkey. 


320 AKIBA 


“That is proper,’ said Rabbi Akiba, when the light 
was burning in the lantern. “Now the wild beasts of the 
forest and the birds of prey will see us and be afraid of 
us, as we read: “Ihe fear and dread of you will be upon 
all the beasts of the earth and all the birds of the air’.” 

Scarcely had Rabbi Akiba finished when a mighty 
storm arose, and a strong gust of wind lifted the lantern, 
carried it some distance, and extinguished the light. 

“What shall we do now, Rabbi?” asked Perez in dis- 
tress. 


“We shall have to get along without light,” repliel 
Rabbi Akiba. “Whatever the All-Merciful does is for 
the best.” 


Soon the storm subsided, and the ass and the rooster 
fell asleep. Rabbi Akiba and Perez lay down to rest up- 
on the hard ground. Suddenly, a wild roar filled the 
silence of the night. 

“What is that, Rabbi?” asked Perez, trembling. 

“Be still, my son,” answered Rabbi Akiba, “it is the 
roar of a lion. When the lion roars, who is not seized 
with terror?” 

The mighty monarch of the beasts ran up with long 
leaps, sprang upon the ass, and slew it. 

“Our meek pack-animal!” lamented Perez. “Who 
will carry our luggage?” 

“Whatever the All-Merciful does is for the best,” 
returned Rabbi Akiba. “Let us rejoice that the fierce 
beast of prey has at least spared us. Let us try to rest 
the remainder of the night, so that we may be able to 
continue Our journey in the morning with renewed 
energy. The Guardian of Israel sleeps not, neither does 
He slumber.” 


Pur lOO Aisa kh @ Rab Ei Scliv7 321 


No sooner had they fallen asleep when they were 
awakened by a resounding cry; an eagle darted from 
the air directly upon the rooster, killed it, and carried 
it off. 

“Will the terrors of this night never cease?” asked 
Perez. 

“Whatever the Almighty does is for the best; prais- 
ed be His holy name,” replied Rabbi Akiba resignedly. 

Again all was still, and the two travelers fell asleep. 
Again they were aroused by a fearful clamor. They 
jumped up and saw fierce warriors, with burning torches 
in their hands, attacking the city of Sekonia. 

“Silence,” whispered Rabbi Akiba, “we must not 
make a sound; a scouting party of the Romans is attack- 
ing the city.” 

The Romans stormed the gates with their powerful 
battering-rams. In vain, the inhabitants of the city hurled 
missiles from the walls. To be sure, many a Roman 
soldier was struck and killed; but that did not deter the 
others. Soon a breach had been effected, and the besieg- 
ers entered the city. Shouts of battle and cries for 
quarter accompanied their advance. The soldiers rob- 
bed, plundered, and murdered, set fire to the city at all 
four of its corners, and then, as day broke, continued 
their march. Rabbi Akiba said to his pupil: 

“Do you see how graciously God protected us? If 
we had been permitted to enter the city, we should have 
shared the fate of its inhabitants. The light of the lan- 
tern and the voice of either the ass or the rooster would 
have betrayed our presence to the Romans. Without a 
doubt, they would have searched for us, found us, and 
put us to death. God, therefore, hardened the heart of 
the watchman of the city, so that he unfeelingly refused 


322 AKIBA 


us shelter; for the same reason, the storm extinguished 
our light, the lion killed our ass, and the eagle carried 
off our rooster. Whatever the All-Merciful does is for 
the best. Praised be His holy name for ever and ever.” 

The two wayfarers resumed their journey. Rabbi 
Akiba wished to seek out some of his pupils in the south- 
ern part of the Holy Land who, far from the tumult of 
war, were devoting their lives exclusively to the study 
of the Law. The great man thought solely of the pre- 
servation of the Torah which was in danger of being 
forgotten. Of the thousands of pupils whom he and his 
colleagues had instructed, some had succumbed to the 
epidemic, some had been slain by the Romans, and some 
had now exposed themselves to the possibility of sufter- 
ing death by joining the hopeless conflict that had been 
undertaken by Bar Kochba. 


“We read in the Scriptures,” said Rabbi Akiba to 
Perez: “ ‘Sow thy seed in the morning and do not permit 
thy hand to rest in the evening.’ If you have educated 
disciples in your youth, do not hesitate, even in your old 
age, to instruct the young; for you cannot know which 
will prove the more fruitful+ My pupils were number- 
ed by the thousands; only a few remain who will be able 
to preserve the Divine teachings and to bequeath them 
to coming generations. In the South, there dwell four 
young men of whom I expect much for Israel. One is 
named Meir. Like me, he is descended from aristocratic, 
formerly heathen stock. He had once before joined the 
ranks of my pupils; but, at that time, he was too young, 
and could not follow my lectures.” Since then, he has 
received instruction from Elisha ben Abuyah, who is now 


1 Jebamoth 62b. 
2 Erubin 13a. 


“THIS, TOO, IS FOR THE BEST” 323 


called ‘Acher.’ Meir does not permit himself to be mis- 
led by his teacher, he eats the pulp and throws away the 
shell. The second is named Jose, and is the son of my 
former colleague, Chalaphta. The third, Judah, is the 
son of another of my erstwhile colleagues, Illai. The 
fourth is called Nehemiah, and is a descendant of that 
Nehemiah who assisted Ezra in the rebuilding of the 
Jewish state after the return from the Babylonian exile. 
God grant that I may succeed in bringing it about that 
these young men become proficient in the study of the 
Law, so that Israel may not be orphaned.” 

Rabbi Akiba soon reached his destination, and found 
the four young men, who considered themselves fortu- 
nate to be permitted to sit at the feet of the great sage of 
Israel. But there was a fifth student with them—Simeon 
the son of Jochai. 

“Ha,” said Rabbi Akiba, when he perceived him, 
“are you not the scholar who once accused Rabbi Joshua 
before Rabban Gamaliel? Depart; you cannot become 
my pupil.” 

“Rabbi,” replied the young man, “I cannot and will 
not renounce your instruction. My soul thirsts for the 
sacred lore as the panting stag longs for the mountain 
spring. If you refuse to accept me as a pupil, I shall 
have my father, Jochai, betray your whereabouts to the 
Romans.” 

“My son,” said Rabbi Akiba, smiling, “I surely can- 
not resist such ferocity. The cow is more eager to suckle 
the calf than the calf is to suck.” 

“But who is in danger?” asked Simeon. “Is it not 
the calf, which, otherwise, would die of starvation? 
Rescue me, therefore, from this peril, and lay open to me 
the sources of your knowledge.” 


324 AKIBA 


“First answer me 6ne question,” said Rabbi Akiba. 
“We read in the Scriptures: ‘Thou shalt not tie up the 
mouth of the ox, when it threshes.’ Is it permitted to 
tie up the mouth of the ox beforehand, and then lead it 
into the threshing-floor ?” 


““Thou nor thy sons may not drink wine or other 
intoxicants when thou comest to the tent of the congrega- 
tion’, answered Simeon. “May the priest become intoxi- 
cated beforehand, and enter the sanctuary in this condi- 
tion? Certainly not. In the same way, it is forbidden 
to lead the ox to the threshing-floor with its mouth 
gagged,” 

“God bless you, my son,” said Rabbi Akiba, “I shall 
no longer restrain you from entering the ranks of my 
pupils. God has called you for great things.” 


_ .1iJerushalmi, Terumoth chap. 9; compare also Talmud 
Babli, Baba Mezia 90b. 


XEVT 
THE WORM AT THE CORE. 


Bar Kochba concluded a treaty of alliance with the 
leader of the Samaritans. 

“Let my people be your people,” said Manasseh, 
“let my army be your army; let us together meet the 
common enemy.” 

“Every injustice,” replied Bar Kochba, “that is in- 
flicted upon your people shall be avenged by me. Let 
all disputes between Jews and Samaritans be forgotten, 
all hate extinguished. Let us love one another as broth- 
ers and be one people for all times to come.” 

The fact that Rabbi Akiba had left the self-styled 
Messiah and departed from: Jerusalem was scarcely 
noticed ; for the report soon circulated that Julius Severus 
was approaching with a large and well-equipped army, 
which was burning the open cities and villages, slaying 
the inhabitants and devastating fields and vineyards. The 
erection of the sanctuary was immediately interrupted ; 
the masons left their work, the priests and Levites ceased 
their preparations, the scholars discontinued their studies, 
and all assembled about Bar Kochba, ready to fight and 
to die for the fatherland. Yet the spirit which inspired 
the army had changed. Since Bar Kochba had allied him- 
self with the Cuthites and Rabbi Akiba had left his side, 
the spirit of God seemed to have receded from him. Bar 
Kochba was now only a courageous general, a bold 
leader ; but he no longer felt himself to be the messenger 
of God, appointed to establish the Divine kingdom of 


325 


5 


326 AKIBA 


peace and happiness. Previously, every one of his war- 
riors had been imbued with this spirit, and had believed 
himself capable of performing miracles. Now all this 
had changed. Every soldier realized that the Almighty 
did not require the assistance of the Cuthites in order to 
establish His kingdom. The uprising had lost its sacred- 
ness; it was nothing more than a revolt against Roman 
domination. But even this feeling was strong enough to 
inflame the spirit of the warriors and to fire them on to 
deeds of the most amazing valor. 


Bar Kochba left Jerusalem with his army, to ad- 
vance against the enemy and engage him in open war- 
fare. He was reinforced by the arrival of ten thousand 
Cuthites, under the leadership of Manasseh. The gen- 
erals embraced in the sight of the two armies amid shouts 
of acclamation. 


Suddenly, a messenger arrived, his clothes torn and 
covered with dust. He threw himself before Bar Kochba 
and cried: “I bring discouraging news, master! The 
Romans attacked Sekonia in the middle of the night, 
slew the inhabitants, robbed and plundered, and, finally, 
set fire to the city; I alone escaped to relate what has 
happened !” 


Scarcely had the man finished speaking, when an- 
other came, in a similar state, bringing the same news 
of another city. Then followed another and still an- 
other; the reports of disaster were incessant, until, at 
last, the soldiers, too, heard of them, and raised their 
voices in loud weeping. Soon large bands of fugitives 
arrived, fleeing before the advance of the Romans; they 
told of the magnitude and power of the Roman army, 
which was covering the very surface of the land, as 


THE WORM AT THE CORE 327 


numerous as when a country is smitten with a plague 
of locusts. 


“King of Israel,’ said Manasseh, the leader of the 
Cuthites, “we cannot advance against the superior num- 
bers of the Romans; we dare not risk an open battle, else 
we should be surely lost. Our soldiers are still inexper- 
ienced, whereas Severus is leading against us men who 
have been tried in hundreds of battles. But in the course 
of time, the very magnitude of the invading army will 
bring about its own destruction. Hunger and disease will 
attack its ranks, dispirit the soldiers, and finally extermi- 
nate them. Let us, therefore, retreat to Bethar. The 
city is large and strongly fortified; a vast supply of pro- 
visions is stored up there, sufficient to support not only 
us and our army but also all who may take refuge there. 
The Romans will dash their heads in vain against the 
solid walls of Bethar.” 

“Your advice is good,” replied Bar Kochba, “let us 
retreat to Bethar.” 

Soon Jerusalem was again deserted. It was not long 
before the Romans entered and pulled down the walls of 
the Temple, which had only recently been put up. All 
the fortified cities which the Jews had captured fell once 
more into the hands of the Romans, who slew the inhab- 
itants. Only a few escaped; some fled into the moun- 
tains and took refuge in rocky clefts, others went to 
Bethar, where they were kindly received and provided 
with some of the supplies that were stored there in great 
quantity. 

A spirit of cheerfulness prevailed in Bethar itself; 
the inhabitants trusted in the strength of its walls and in 
the courage of their leader, Bar Kochba, who seemed to 
be in all places at once, and supervised everything. Work 


328 AKIBA 


was carried on day and night, the walls strengthened, 
and new fortifications were added. The inhabitants of 
Bethar and the soldiers of Bar Kochba’s army confident- 
ly executed every command of their general. It was in- 
conceivable that the Romans might conquer the city. 
The walls towered into the clouds, so that it was impos- 
sible to climb over them; moreover, they were so solid 
that they could not be affected by the catapults and bat- 
tering-rams of the Romans. And if the enemies attempt- 
ed to set up assaulting ladders, they would be shot down 
from the walls, and everyone who ventured too close 
would certainly meet his death. The enthusiasm of the 
soldiers and the inhabitants was shared even by the 
children. On one occasion, Bar Kochba was riding 
through the city just as the school-children were being 
dismissed; thousands of them surrounded his horse and 
cried out: “Long live the King of Israel!” One boy, 
indeed, pressed forward and exclaimed: 

“Lead us out to battle with the heathens, O King of 
Israel. We children will transfix the idolaters with our 
very slate-pencils !’’ 

Bar Kochba raised the child, kissed him, and asked: 

“What is your name, my boy?” 

“My name is Simeon,” replied the lad; “I am the 
son of the deceased prince, Rabban Gamaliel.” 

“You are a worthy descendant of illustrious ances- 
tors,” said Bar Kochba. “God bless you, my child!” 

This boy, a son of Rabban Gamaliel’s old age, had, 
as has already been related, been sent by his relatives to 
Bethar after the death of his father, and was attending 
school there. Rabban Gamaliel also had an older son, 
whose wedding was described above. But the young 
Simeon was the son of a second wife, whom Rabban 


THE WORM AT THE CORE 329 
Gamaliel had married late in life. This son had been 
born shortly before the death of the prince. 


The siege had already lasted more than two years. 
The courage of the besieged, or, at least, of the Jews 
among them, was undaunted; but the Cuthites regretted 
having forsaken their former attitude towards the Jews 
and allied themselves with them. They had looked for- 
ward to victory and power and riches, had awaited: free- 
dom and independence from the hand of Bar Kochba, and 
now they had been deceived in all their expectations. 


“How long yet are we to endure the misery of this 
siege?” Manasseh’s servant, Ephraim, asked him one day. 


“I would gladly make peace with the Romans,” re- 
plied Manasseh, “and submit to their terms. But Bar 
Kochba will not hear of such a thing. At the meeting 
of the council yesterday Elasar Ha-Mudai, the uncle of 
the king, argued very warmly for peace; but the king 
addressed him roughly with the words: ‘That is what you 
scholars always do! Rabbi Jochanan ben Zakkai secretly 
escaped from Jerusalem to the camp of the Romans. No, 
whoever speaks to me of peace and submission will be 
put to death!’ I did not utter a word, as I was afraid 
to show that, in the depth of my soul, I was in accord 
with the Jewish scholars.” 

“Master,” said Ephraim, “suppose we should make 
a secret treaty with the Romans and promise them 
our help; we could obtain for ourselves very favorable 
terms of peace.” 


“IT should be more than ready to enter upon such a 
plan; but how can it be executed? The Jews distrust us 
and watch our every step. How could we send a message 
to the Romans?” 


330 AKIBA 


“Master, I was born in Bethar, and I know every 
inch of the city, which was built and fortified by the 
Romans many years ago. You know that the Romans 
are accustomed to dig underground passages in their 
fortresses, in order to preserve contact with the outer 
world in the event of a siege. Once I was playing with 
my comrades in the cellar of a house in this city. We 
found a trap-door, raised it, and discovered a stairway 
leading into the ground. At the foot of it we saw a pas- 
sage-way, which extended for some distance and grad- 
ually led to the outside. At the end of the passage, we 
noticed an iron plate; we pushed it up, and found our- 
selves in a thicket, far from the city. We again closed 
up the passage-way and returned through it to the cellar. 
We must have caught a cold in the damp subterranean 
chamber; for my three friends and I all fell ill with 
inflammation of the throat. The three other boys died, so 
that I am the only one who has any knowledge of the 
existence of that underground passage. If you wish and 
order it, I shall make my way to the Romans in this 
fashion and hand over to them your message.” 

“Truly,” said the leader of the Cuthites, “that seems 
to be the road to deliverance for us and our people. 
First of all, however, conduct me to that house, so that if 
a mishap should befall you, the knowledge of the subter- 
ranean passage should not be lost with you.” 

The house of which Ephraim had spoken was the 
property of a Cuthite, and so no one was surprised when 
Manasseh established his headquarters there. He had 
himself conducted into the cellar by his servant and 
found everything to be as Ephraim had reported. Then 
he composed a letter in which he promised to deliver 
the city to the Romans, as soon as Julius Severus would 


EEE WOR MY Ar rE ie CORE 331 


assure him and all the Cuthites free departure and com- 
plete amnesty. Armed with this letter Ephraim set out 
to the camp of the Romans. 


The Roman general had long been weary of the pro- 
tracted siege. As the Romans had laid waste to the 
region far and wide, the supplies for the numerous host 
had to be brought from a great distance. As a result, 
the most necessary articles were frequently lacking. Dis- 
ease had broken out in the ranks of the Romans and a 
large number of them had succumbed. Julius Severus 
had sent an embassy to Rome to entreat the Emperor to 
permit him to abandon the useless and galling siege. In- 
stead of replying, Hadrian had come to Palestine to con- 
duct the siege in person, and, if possible, to complete the 
subjugation of the Jews. Soon, however, the Emperor 
had become convinced that his experienced general was 
right, that Bethar was impregnable. He, too, had already 
made up his mind to abandon the seemingly impossible 
project and to withdraw from Bethar. Just then the 
soldiers brought in a prisoner who said he had a message 
from the beleaguered city. The prisoner was Ephraim 
the Cuthite. 


DOS VA LE. 
REA CTUE RYT 


Ephraim had returned to Bethar. He sought his 
master, but did not find him at home. The latter, in 
order to remove all semblance of suspicion, simulated a 
strong attachment for Judaism. Therefore, he attended 
the services at the great synagogue of Bethar regularly— 
morning, noon, and evening. Here, too, his servant 
Ephraim sought him. But the services were already 
over, and the synagogue was empty. Ephraim found 
only one worshipper in the empty hall; it was Rabbi 
Elasar Ha-Mudai, who was imploring God, in fervent 
prayer, to rescue the city. 

“T believe this old man is so completely wrapt in de- 
votion,” said Ephraim to himself, “that if the Romans 
were to capture the city, he would take no notice of it. 
I shall see whether I can arouse his attention.” 

He stepped close to the worshipper and whispered 
into his ear: 

“You old fool, what are you doing there? Your 
prayers will not save the city. The Romans will enter, 
and blood will flow in streams.” 

Ephraim had judged correctly; Rabbi Elasar did 
not hear what he said. Meanwhile, the sexton entered 
to lock up the synagogue. It seemed to him that Rabbi 
Elasar was deep in conversation with the Cuthite. He 
waited quietly until Ephraim left the synagogue to return 
to the dwelling of his master, whom he now found at 
home. 


332 


TREACHERY | 333 


“Ah,” cried Manasseh, “you have come back without 
misfortune? I have been awaiting your return impa- 
tiently. Tell me, what did you accomplish?” 

“I have news of the highest significance for you. 
Emperor Hadrian himself is in the camp.” 

“Did you speak with him?” 

“I was led into his presence and very graciously 
received. He grants all our requests. The Romans will 
be in the city within three days. Our people are to make 
themselves known to them by means of white bands 
to be worn about the sleeves. We are to open the gates 
and thus make it possible for the Romans to enter. Our 
reward is to include thorough pardon and extensive priv- 
ileges for all Samaritans. The Emperor sends you his 
especial greeting, my master. He will elevate you and 
distinguish you with lofty dignities.” 

“This is certainly an excellent report that you bring. 
Take this purse of gold coins as the first installment of 
recompense. Later I shall be in a position to reward you 
even more richly.” 

Ephraim gratefully kissed his master’s hand. Then 
he made his way to a tavern in order to forget, in his 
cups, the hardships he had endured. Here he found 
many boon companions, both Jews and Cuthites, who 
were discussing the condition of the city. 

“The Romans are in a bad way,” said Achijah, a 
Jewish captain. “I stood guard at the watch-tower, and 
we could see an endless procession of corpses being car- 
ried from the camp and buried.” 

“They cannot hold out much longer,” said Abner, 
another captain; “I hope they will soon withdraw and 
leave us in peace.” 


334 AKIBA 


“If they withdraw,” exclaimed Asriel, a Jewish sol- 
dier, “we shall pursue them and fall upon them like de- 
stroying angels. Their retreat will then be converted 
into a wild flight, and we shall annihilate them as Gideon 
exterminated the Midianites. Their generals will fall in- 
to our hands like Oreb and Zeeb, like Zebach and Zal- 
munah,” 

In the meantime, Ephraim had been emptying one 
beaker after another. The strong wine which, contrary 
to his custom, he was drinking undiluted, had mosnted 
to his head. He now sprang up and called out: 

“Silly prattle! It will not be long before the Ro- 
mans enter the city, destroy it, and give your corpses to 
the beasts of the field and the birds of the air.” 

All those in the tavern arose and rushed upon 
Ephraim. 

“Accursed Cuthite,” cried Achijah, “you are a 
traitor! You must die by my hand!” 

The other Cuthites interceded to protect their co- 
religionist. 

“Let him alone, Achijah,” shrieked Abimelech, a 
Cuthite captain. “I know him, he is a servant of our 
general, Manasseh. Do not touch a hair of his head, or 
I shall slay you outright!” 

“Be calm, brothers,” cried Abner, interfering. “Shall 
a quarrel break out between Jews and Cuthites? Shall 
we murder one another and thereby make it easier for 
the Romans to capture the city ?” 

“Shall we tolerate treachery in our midst?” yelled 
Asriel, flaming with rage. 

“Let us lead the man before the king,” said Abner; 
“let him be the judge. If he deserves death, the king 
will sentence him.” 


TREACHERY 335 


This proposal was approved by all who were pres- 
ent, Jews as well as Cuthites. Ephraim was seized and 
led before Bar Kochba. 


“Master,” began Achijah, “this Cuthite affirmed with 
certainty that the Romans would enter the city within 
a few days. The wine in him was forcing him to speak, 
and you know well that ‘when wine enters, secrets are 
revealed.’ The man is a traitor. You are in possession 
of Divine wisdom; seek to fathom his treachery.” 

Ephraim had now become sober. Trembling in all 
his limbs, he said: “It is true, the wine in me was speak- 
ing. But I am no traitor. I am a loyal servant of your 
friend and ally, Manasseh.”’ 

“Tell me the whole truth!” Bar Kochba ordered 
domineeringly. 

“T know nothing, I know nothing!” whined Ephraim. 

“Speak,” cried the king, “speak of your own accord, 
or I shall compel you to speak.” 

In a flash, Ephraim formed a diabolical plan. He 
had learned from his master that Rabbi Elasar Ha-Mudai 
had pleaded for peace and submission in the council- 
meeting. Upon this fact he spun a web of lies with which 
he intended to deceive Bar Kochba. 

“Master,” he said, “I shall be put to death, no mat- 
ter what I reveal or hide. You will kill me if I remain 
silent; you will kill me if I tell the truth.” 

“Speak the truth,” answered Bar Kochba, “and your 
life will be spared.” 

“Thanks for this promise, O King!” cried Ephraim 
in glee. “I shall withhold nothing, but tell only the truth. 
An old Rabbi, who is called Elasar Ha-Mudai, challenged 
me to devise plans together with him whereby to deliver 
the city into the hands of the Romans. This very after- 


336 AKIBA 


noon I had a conference with him in the great synagogue. 
‘My son,’ said he, ‘the city is lost. Let us seek to save 
as much as possible, as Rabbi Jochanan ben Zakkai did 
during the siege of Jerusalem. Let us follow the exam- 
ple of the wise woman in Abel Beth Maacha, who had 
the head of Sheba ben Bichri thrown over the walls, so 
that Joab withdrew from the city, and all was saved.” 

“What,” cried Bar Kochba, horrified, “is my uncle 
plotting to take my life?” 

“He is,” replied Ephraim. “He hired me to assassi- 
nate you, and he gave me a purse filled with gold as the 
first instalment of my reward. It was the possession of 
so much money that enticed me into the tavern, where I 
imbibed so generously of wine that I uttered those 
thoughtless words. Here is the gold that Rabbi Elasa 
Ha-Mudai gave me.” 

At these words, he showed the gold which his master 
had given him. 

“I cannot believe it, cannot believe it,” exclaimed 
Bar Kochba. “Summon my uncle!’ 

Several servants quickly departed to bring Rabbi 
Elasar to the king. 

“Traitor,” said the latter to the quaking Ephraim, 
“what did I do to you that you were ready to shed my 
blood ?” | 

“Master,” answered Ephraim, “you cannot imagine 
how the old man urged me; how eloquently he proved 
to me that it is a deed pleasing in the sight of God to 
kill an individual in order to save hundreds of thousands 
of innocent persons.” 

Bar Kochba paced the room excitedly. 

“That is the way they are,” he murmured, “these 
fanatics, these scholars! They do not respect even the 


TREACHERY 337 


ties of blood, if they think that they must follow higher 
principles!” 

“‘He is not the anointed of the Lord,’ said he,” 
Ephraim continued, “ ‘otherwise he would slay the 
Romans with the breath of his mouth. Akiba, too, has 
deserted him—’ ”’ 

“Ha, ha,” shrieked Bar Kochba, ‘Akiba, that is the 
sore spot! There can be no doubt of it, they are plotting 
against my life.” 

Rabbi Elasar Ha-Mudai was led in. 

“What does my king command?” he asked. 

“Your king? Do you still acknowledge me as your 
king ?” 

“Why should I not?” 

“Well, we shall see whether you have remained loyal 
to me or have become a traitor. Look at this man.” 

Rabbi Elasar gazed at Ephraim in amazement. 

“What have I to do with him?” he asked. “I do not 
know him.” 

“You do not know him? Did you not engage him to 
murder me, and to demand mercy of the Romans in re- 
turn for my head?” 

“How can you, o king, believe such a thing of me? 
I do not know this man; I have never to my knowledge, 
even seen him; I have never exchanged a word with 
him,” | 

“What an audacious lie!” exclaimed Ephraim. “The 
sexton of the great synagogue saw us conversing.” 

“Fetch the sexton,’ commanded Bar Kochba. 

The order was carried out. 

“This person,” said Rabbi Elasar, “is either a mad- 
man or a liar; I repeat ; I do not know him and have never 
spoken with him. To be sure, I see a catastrophe near at 


338 AKIBA 


hand and wish to avert it; but by no other means than 
by fervent prayers which I breathe to God the Almighty.” 

The sexton was led in. 

“ Do you know this man?” Bar Kochba asked him- 

“Who does not know Rabbi Elasar Ha-Mudai? 

“And that one?” queried the king again, pointing to 
Ephraim. 

“I know him only by sight. This afternoon, he canıc 
into the synagogue after the services. The house of wor- 
ship was empty. No one was there but Rabbi Elasar 
Ha-Mudai, who, in accordance with his custom, continues 
to pray long after the others have left the synagogue. 
More than an hour had passed, after the conclusion of 
the services, when I entered the synagogue to lock up. 
There I found these two men conferring together.” 

At these words, an overmastering fit of wrath took 
possession of Bar Kochba, so that he sprang furiously to- 
ward his uncle. 

“Traitor,” he screamed, “do you still dare to deny 
your black treachery? You employed this man to mur- 
der me. Wretch, I trample you under foot.” 

He raised his foot and smote the trembling old man 
with tremendous force. Rabbi Elasar Ha-Mudai fell to 
the ground mortally wounded. 

“What have you done?” he said in a voice choked 
by the death-rattle. “You have killed your most faithful 
friend. O God, do not punish him for this, be merciful 
to him and my people!” 

At these words he expired. 


SOV ITT: 
EEE BSCERTAGAINSTITHE SWALT, 


The ninth day of the month Ab, that day which 
played so unhappy a role in the history of Israel, the day 
on which the first Temple had been destroyed by Neb- 
buchadnezzar, and the second Temple many centuries 
later, by Titus, this day had arisen and filled the besieged 
inhabitants of Bethar with gloomy premonitions. Since 
the alleged Messiah had killed the venerable and pious 
Rabbi Elasar Ha-Mudai, his own uncle, the spirit of God 
seemed to have departed from him, and sombre melan- 
choly had taken hold of him. Even his formerly coura- 
geous warriors appeared to have lost their confidence in 
their leader. The siege had now lasted two and a half 
years. The heaps of provisions were still far from being 
consumed, and the beleaguered city lacked not for food, 
drink, and the other necessities of life. The Romans, 
however, apparently had no intention of lifting the siege. 
On the contrary, they had recently become much more 
active and their attacks and assaults much more violent. 
The cause of the unusual bustle was the arrival of the 
Emperor in the camp, of which the besieged were stil! in 
ignorance. 


Suddenly the cry of “treachery, treachery” resound- 
ed in the streets of Bethar. Armed Romans had ascended 
from the very womb of the earth. Bar Kochba was im- 
mediately on the spot. He commanded his men to invest 
the house from which the Romans were issuing. But the 


339 


340 AKIBA 


Cuthites protected the house, and were strengthened every 
moment by fresh reinforcements of Roman soldiers. 
“Manasseh,” Bar Kochba shouted to the leader ot 
the Cuthites, “are you a traitor?” 
“I am no traitor,” replied the Cuthite. “We were 


willing to help the Messiah, but you are not the anointed 
of the Lord!” 


“Akiba,” shrieked Bar Kochba in despair, “you 
warned me against this brood of liars; o, if I had only not 
turned a deaf ear to your words!” 

A frightful struggle now ensued. Veritable rivers 
of blood flowed; Bar Kochba performed herculean feats. 
Romans and Cuthites fell under the irresistible strokes of 
his huge sword. The house was soon taken, and the 
secret passage-way discovered and _ barricaded. 

While Bar Kochba was devoting his entire attention 
to this one point, another division of the Cuthites, under 
the leadership of Ephraim, had been engaged in opening 
the gate for the Romans. But they had encountered stub- 
born resistance, and had been repulsed. When Bar 
Kochba appeared upon the scene of hostilites, the dan- 
ger here had also been averted, At this moment, how- 
ever, the Roman general ordered an assault upon the 
fortress. The strength of the besieged was dissipated. 
They had to combat the Romans without and the Cuthites 
within, and so the Roman battering-rams at last succeeded 
in effecting a breach. Impetuously the Romans rushed 
in. | 
Every person in Bethar had become a soldier. Men, 
women, and children paid little heed to their lives, but 
placed themselves in serried ranks in the path of the on- 
coming Romans. A horrible massacre was the result. 
Bar Kochba stood at the head of his loyal followers and 


Lobe BAGCKTAGAING DHE? WALL 341 


wrought miracles. Barehanded, he hurled mighty rocks 
upon the Romans, so that many of them were crushed to 


death. 


“Bar Kesiba,” called out Ephraim, “cease this use- 
less resistance and surrender!” 

“Traitor!” roared Bar Kochba and threw a stone at 
his head. 

Ephraim tottered and fell, exclaiming: 

“Your uncle was innocent, and you are his mur- 
derer!’ 

When Bar Kochba heard this, he trembled. 

“Woe unto me,” he said, “I am lost! O God, forgive 
me my guilt and do not let me fall into the hands of my 
foes!” 

Bar Kochba had leaned his back against a wall to 
support his exhausted limbs. A prodigious serpent, which 
had been lying, coiled up, near the wall, attacked the hero, 
with a hiss, and instantaneously wrapped itself about him. 
Bar Kochba fell dead to the ground. Romans and Cuth- 
ites alike raised a shout of triumph. A Cuthite cut off 
the hero’s head, to hand it over to the Emperor as a tro- 
phy of victory. 

Despite the death of their general, the courage of 
the Jews did not wane. To be sure, they knew that all 
hope of victory was lost, but they did not wish to fall 
into the hands of the Romans; they preferred to die, and, 
in dying, to shed the blood of their adversaries. The con- 
sequence was a slaughter which has never been equalled 
in history. Five hundred and eighty thousand Jews and 
Jewesses, including greybeards and children, had assem- 
bled in Bethar; not a single one of them surrendered; 
practically all died the death of heroes. Only two of the 
many thousand children in the city escaped with their lives, 


342 AKIBA 


one of them Simeon, the son of Rabban Gamaliel. An old 
man had taken him by the hand and said to him: “You 
must not die, you are the scion of our royal line.” He 
then led him into a concealed cellar-vault, whence 
after night-fall, they made good their escape from the 
city. When, later, Rabban Simeon ben Gamaliel told of 
this event in a voice choked with tears, he applied to him- 
self the Biblical verse: “My eye weeps for me more than 
for all my comrades”* (Ecclesiastes III 51). He, too, 
would rather have died. To survive and to behold the 
fearful misery was worse than death. 


The Romans had also suffered great losses, so that 
when Hadrian sent to Rome his report of the capture of 
Bethar, he did not venture to add the usual formula: “I 
and the army are in good condition,” but spoke only of 
his own unimpaired health; he had remained at a safe 
distance, thus exposing himself to no danger- 


Hadrian emptied the vials of his wrath upon the 
remnant of the Jews. Tinius Rufus was installed as crim- 
inal judge. The half-constructed Temple was again 
destroyed and the temple in honor of Jupiter once more 
erected. To irritate the Jews, the head of a swine was 
set up at the south gate of the city; furthermore, they were 
forbidden to walk along the circular walls. The severest 
penalties were threatened for the observance of the Jew- 
ish laws—circumcision, the celebration of the Sabbath, 
study of the Torah, dwelling in booths during the Feast 
of Tabernacles, or putting on the phylacteries. Every 
day, men and women were brought to trial by the Roman 
spies and accused of observing the Jewish religious pre- 
cepts. They were then horribly tortured to death. Rabbi 
Akiba beheld the sufferings of his people and pity filled 


THE BACK AGAINST THE WALL 343 


his heart. At the risk of being seized and executed by 
the Romans, he left his place of concealment and went to 
Lydda. Here he found refuge in the house of a man 
named Nitsah. Messengers were sent out to call together 
to this place the remainder of the Sanhedrin. Alas, only 
a few of its members were still alive! Most of Rabbi 
Akiba’s colleagues either had died or suffered martyr- 
dom, or were not to be found in their hiding places. Of 
those who appeared, only the names of Rabbi Tarphon 
and Rabbi Jose the Galilean are recorded. The sages held 
a secret conference in an attic-chamber. ! 


“My friends,” Rabbi Akiba addressed his colleagues ; 
“a time of sore distress has come to Jacob. We, how- 
ever, have not come together to moan and wail, but to 
deliver the remnant of our people from downfall. The 
Roman Emperor has placed the penalty of death upon 
the observance of our law, as did the Syrian king, Antio- 
chus Epiphanes, before him. It seems as though the 
remnant of Israel is doomed to the sword of the execu- 
tioner. It is our duty to instruct the sons and daughters 
of our people how far they are obligated to accept death 
rather than violate the law, and in what cases they may 
save their lives through transgression.” 


“You know, Akiba,” said Rabbi Tarphon, “that our 
great teacher, Rabbi Elieser, taught that the Jew is in 
duty bound to suffer death rather than to accept idolatry. 
On the same plane with the worship of idols stand the 
cardinal sins of murder and incest. The transgression 
of these three prohibitions must be avoided even at the 
cost of one’s life. As far as the other Divine command- 
ments are concerned we are permitted, in case of life and 


1 Jerushalmi, Shebiit, chap. 4, Halachah 2. 


344 AKIBA 


death, to circumvent or even transgress them, as we 
read: ‘You shall observe my laws and my statutes, which 
a man must practice in order that he live-—but not that 
herder 


“But if it is a question,” put in Rabbi Jose the Gali- 
lean, “of turning the Jews away from the laws of God, 
they are not permitted to transgress even the pettiest law 
in order to purchase their lives thereby. Consequently, 
it is our duty to admonish the sons and daughters of our 
people to practice the commandments as secretly as pos- 
sible so that they may not come into conflict with the 
Romans. The booths for the Feast of Tabernacles should 
be constructed in such a way that they cause no com- 
ment. In particular, publicity should be, as far as pos- 
sible, avoided. But if anyone should publicly be com- 
pelled to violate a law, no matter if this law, in compari- 
son with others, seem ever so small, he is obliged to pre- 
fer death to transgression.” 


“My friend Jose has expounded correctly,” said 
Rabbi Akiba, “and we must instruct the remnant of 
Judah in these sentiments. But I must call one additional 
matter to your attention. We can recommend secrecy in 
the practice of all the statutes. If one or another com- 
mandment is not fulfilled under the present circum- 
stances it will be practiced all the more carefully when 
the storm which now threatens us will have blown over. 
But there is one matter which can suffer no restriction, 
even in times of the greatest peril; this is the study of 


the Divine teachings. If it were to be restricted, the roots: 


from which new life will sprout in the future will waste 
away. The study of the Torah resembles a long chain 


1 Leviticus XVIII 5—Sanhedrin 74a. 


THE BACK AGAINST THE WALL 345 


which extends from Sinai down to the remotest ages of 
the future. Every generation forms a link in this chain, 
and binds the future to the past. If one generation should 
neglect the study of the law, the Torah would be lost to 
posterity. To be sure, deeds, not study, are the essentials 
in Judaism, as our teachers have taught us. One who 
studies and does not act in accordance with what he has 
learned, resembles the farmer who sows but does not reap. 
Yet, of itself, study is more important than acts; for no 
one would know what to do if he did not receive instruc- 
tion. The study of the Torah, therefore, must not be 
restricted ; neither must it be concealed, even at the risk 
of having the tyrant impose the penalty of death upon 
those who learn.” 


Then all arose and exclaimed with one accord: 


“In sooth, learning is more than doing, for only 
through learning does doing become possible.” 1 


1Midrash to the “Song of Songs,” II 14. 


SE Oe 
PEUGKIN Get Ear Ts 


An era of frightful persecution now came upon 
Judaea. The Jews were exposed to the caprice of the 
Romans and their lust for plunder. A murder committed 
upon a Jew was punished with only a nominal fine.* 
Emperor Hadrian set the example for malicious treat- 
ment of the vanquished; he did not allow the corpses of 
those slain in Bethar to be interred, and, therefore, the 
sages consider it a miracle that the dead bodies did not 
putrefy and spread disease and death by their foul odors. 
On one occasion, when Hadrian was riding through the 
country in the company of a large train, a Jew approached 
and reverently greeted him. 

“Dog,” cried the Emperor, “do you dare to greet me? 
Hang him to the nearest tree!” 

The unfortunate man was immediately seized and 
hanged. A few days later, another Jew had the mis- 
fortune to meet the Emperor. Remembering Hadrian’s 
earlier decree, the miserable fellow cowered at the foot 
of a wall and sought to escape the eyes of the Emperor. 

“See that Jew there,” shouted Hadrian; “he has the 
audacity to refuse to greet his monarch and to show him 
due respect. Hang him!” 

At this, one of the Emperor’s courtiers stepped for- 
ward and said: 

“All-powerful Caesar, divine Emperor, would you 
be good enough to explain to your servants the wisdom 


*Gittin 55b. 
346 


PLUCKING THE FRUIT 347 


of your decrees? A few days ago, you had an unfor- 
tunate fellow hanged because he greeted you, and to-day 
you wish to sentence another to death because he failed to 
greet you!” 


“Ha, ha,” laughed the Emperor, “I am not concerned 
whether or not the Jews greet me, I am interested only 
in hanging them.”! 


The Roman Empire had been shaken to its very 
foundation by the revolt of the Jews under Bar Kochba. 
The task of putting down the rebellion proved exceed- 
ingly costly. None of the Roman generals were able 
to succeed, so that Julius Severus, whom Hadrian envied. 
and hated, had to be summoned from distant Britain. As 
soon as the campaign came to an end, Hadrian sent 
the victorious general back to the remote islands of the 
North Sea. The Roman senate refused the Emperor 
the honor of a triumphal procession, because he had not 
himself gained the victory. All this goaded Hadrian to 
merciless rage against the Jews. Magnanimity had never 
been a trait of his character; selfishness, capriciousness, 
and wantonness were, especially towards the end of his 
life, his most significant characteristics. 


Since the Emperor was imbued with such a spirit 
of hatred towards the Jews, it seemed only natural that 
the officials who had been appointed by him, with Tinius 
Rufus at their head, should imitate him closely. Every- 
one who was detected practicing the religious precepts 
was punished most sternly, was, as a matter of fact, 
sentenced to death and then executed by the most ex- 
cruciating tortures. The Romans were supported in all 
this by Jewish traitors and informers. Acher, in par- 


1 Midrash to Ecclesiastes. 


348 AKIBA 


ticular, himself versed in the law, was best qualified 
to put the Roman authorities on the scent. He drove 
the children from the schools and compelled them to 
learn trades; he betrayed every circumvention of the 
Roman decrees, and thereby brought unspeakable agony 
upon the members of his own race.! 

During all this, Rabbi Akiba was living undisturbed 
in the southern part of the country and carrying on his 
educational activity. After the Jewish people had 
suffered a defeat such as it had never before experienced, 
all appeared to be lost. More than a half-million corpses 
covered the fields in Bethar and the vicinity. The remnant 
of Israel was subjected to ceaseless persecution; the 
best and noblest were daily being executed. The most 
revolting disillusionment had succeeded the hopes which 
had risen so high upon the appearance of the ostensible 
Messiah. But the great heart of Rabbi Akiba did not 
succumb to despair. With unshaken energy, the hoary 
sower scattered again his seed, after the fruits of the 
exertions of so many years had virtually all been de- 
stroyed. 

Our sages tell us that the countenance of Moses 
resembled the sun and that of Joshua the moon; for, 
as the moon receives its light from the sun, so Joshua 
shone from the light reflected from Moses. Rabbi Akiba, 
too, resembled the sun; but he was surrounded by no 
less than five moons. Each of his disciples had assumed 
the responsibility for a special section of the field of 
Jewish knowledge. Rabbi Meir and Rabbi Nehemiah 
confined their attention particularly to the legal aspect 
of the sacred lore. The laws (Halachoth) of Rabbi 
Meir, which he had received from his teacher, Rabbi 


1Jerushalmi, Chagiga, Chap. 2. Halachah 1. 


PLUCKING THE FRUIT 349 


Akiba later formed the foundation for the six divisions 
of the Mishna, which Rabbenu Judah the Holy, the 
son of that Rabban Simeon ben Gamaliel, whose acquaint- 
ance we made at the destruction of Bethar, compiled 
and transcribed in conjunction with his colleagues and 
pupils. The laws which Rabbi Nehemiah received from 
his teacher, Rabbi Akiba, formed the basis for the 
Tosephta, which Rabbi Chiya and Rabbi Hoshiah, the 
disciples and colleagues of Rabbi Judah the Holy, com- 
piled and set down in writing. The Tosephta, taken by 
and large, has practically the same content as the Mishna; 
only the form occasionally varies, so that it is now 
briefer and now more detailed; the Tosephta, therefore, 
is peculiarly adapted to shed light on obscure portions 
of the Mishna. Rabbi Judah ben Illai, the third of 
Rabbi Akiba’s disciples, adopted, as his own, his master’s 
method of tracing the Halacha directly to Holy Writ. 
He is the originator of those interpretations of the third, 
fourth, and fifth books of the Pentateuch which are 
preserved under the name Sifra and Sifri. Rabbi 
Jose ben Chalaphta, Rabbi Akiba’s fourth pupil, of whom 
the sages tell us that he penetrated to the very bottom 
of sacred lore, in addition to his proficiency in legal 
exegesis, inherited his teacher’s historical genius, and his 
works, Seder Olam Rabba and Seder Olam Sutta, con- 
tain the dates which he had received from Rabbi Akiba. 
The fifth, and by no means least important, pupil of the 
great master was Rabbi Simeon ben Jochai. He, too, 
became expert in the law; but, in addition, he was a 
student of the secret science, Cabala, of which Rabbi 
Akiba was so great a master. Rabbi Simeon became the 
actual bearer of this branch of divine teachings, and his 
contemporaries said of him: “Happy is the age in which 


350 AKIBA 


Rabbi Simeon ben Jochai lives!” In point of fact, he 
became the teacher of the above-mentioned Rabbi Judah 
the Holy. 


While Rabbi Akiba was devoting all his energies 
to his educational undertakings, his second wife, Rufina, 
the former spouse of Tinius Rufus, stood at his side 
in self-sacrificing love and indulgent tenderness, and 
beautified the evening of his life. 


Rabbi Akiba was accustomed to teach in the open 
field, under the shade of a fig-tree. The possessor of 
this field was named Papus ben Judah; he was a grand- 
son of that Papus ben Judah who, at the beginning of 
our narrative, had sued for the hand of Kalba Sabua’s 
daughter, Rachel. He would come every day, in the 
very midst of the lecture, to pluck the ripened figs. This 
caused Rabbi Akiba, one day, to ask his scholars: “Does 
this man, by any chance, suspect us of eating of his figs?” 
To avoid this suspicion, he chose another spot for his 
discourses. Soon Papus approached him and said: 
“Master, why have you abandoned the shade of my 
fig-tree?”’ “Because,” answered Rabbi Akiba, “you came 
each day to pluck the ripe figs, so that I was led to 
believe that you suspected us of appropriating them.” 
“T entreat you,” said Papus, “please resume your lecture 
under my fig-tree.” 


Rabbi Akiba complied with this request, and Papus 
did not again come to look after his figs. One day some 
of them fell from the tree; they had become worm- 
eaten and inedible. Whereupon Rabbi Akiba said to his 
pupils: “My children, just as the owner of the fig-tree 


PEOUGKING TI Hh ULT: 351 


knows when it is time to pluck the figs, so the Almighty 
knows precisely the moment at which it is proper to 
remove an individual from the earth.”! 

Rabbi Akiba was now a very old man; but his eyes 
had not, become dim, nor had his spiritual and physical 
powers been diminished. He carried on his work with 
overflowing energy and keen, almost youthful, vigor. 
One hot day, when the sultriness of the atmosphere 
weighed especially heavy, the pupils began to lose their 
power of concentration and to fall asleep. Thereupon, 
Rabbi Akiba smilingly put the question: “What was the 
name of the woman who gave birth to six hundred 
thousand children at one time?’ Immediately, the 
pupils were wide awake; but no one could solve the 
riddle. Finally, Rabbi Akiba said: “The name of that 
woman was Jochebed, the daughter of Levi and the wife 
of Amram; she bore our peerless master, Moses, who 
alone was the equal of all the six hundred thousand 
men of Israel.” 

On another hot day, the pupils were again in the 
same lazy mood. ‘This time Rabbi Akiba addressed to 
them the following question: “How did Esther attain 
to the lofty dignity of ruler of one hundred and twenty- 
seven great provinces?” When the quickly aroused 
students declared themselves unable to solve the riddle, 
Rabbi Akiba said: “It was through the merits of our 
ancestress, Sarah, that Esther rose so high. As Sarah 
lived one hundred and twenty-seven years, Esther be- 
came queen over one hundred and twenty-seven coun- 
tries.” 

Thus did the venerable sage display his mental keen- 
ess in advanced age. 


1 Jerushalmi, Berachoth. 


352 AKIBA 


There was no lack of admonishing voices to suppli- 
cate Rabbi Akiba to cease his public educational activity 
and to point out to him the risk he was running. Once 
Papus ben Judah said to him: 

“Do you not know, Rabbi, that the Romans have 
forbidden, upon pain of death, the study of the Torah? 
Do you not fear to be arrested and put to death?” 

“Papus,” said Rabbi Akiba, “let me tell you a 
parable. A fox was once walking along the bank of a 
river, and he saw the fishes swimming downstream in 
flight. ‘Fishes,’ asked the fox, ‘why are you fleeing” 
‘We are fleeing,’ replied the fishes, ‘from the men who 
are lying in wait to catch us in their nets.’ ‘Come to 
me,’ cried the fox, ‘and I shall conceal you in the forests 
far from the traps of men.’ ‘Are you the fox,’ asked 
the fishes in amazement, ‘who is deemed so wise and 
cunning: Water is the element in which we live, and 
if we are not safe here, how can we find refuge on dry 
land, where we would die at once?’ Papus, the Torah 
is the element in which we live, as we read: ‘It is thy 
life and the length of thy days.’ If we should forsake 
it, Judah would, of necessity, die and its name disappear 
from the face of the earth. The Torah remains our 
life and the mainstay of our existence; in it, alone, can 
we find protection.”! 


1 Berachoth 61b. 


Ay 
IMPRISONED. 


It has been related above that the conspiracy of 
Bar Kochba occurred immediately after Rufina had be- 
come divorced from her husband. On that occasion, 
Tinius Rufus had to flee so hurriedly, that he had not 
had the time to concern himself with the fate of his 
wife. During the war and immediately thereafter, he 
found no leisure to think of anything else. Now, after 
the country had resumed its normal aspect, he was seized 
with the longing to possess the beautiful woman whom he 
had formerly called his own. He sent out spies to dis- 
cover what had become of her and soon he received 
the astounding report that she had married the venerable 
Rabbi Akiba. He at once gave orders to have Rabbi 
Akiba closely watched and arrested, together with his 
wife, at the very first opportunity. 

On the fifth day of the month of Tishri, emissaries 
of the Roman governor entered Rabbi Akiba’s academy 
and carried off both him and his wife. Rabbi Akiba 
was thrown into prison, but Rufina was conducted into 
the presence of her former husband. 

Tinius Rufus stretched both arms toward her. 

“Come to my heart, Rufina,” he cried; “all that ever 
separated us shall be forgiven and forgotten!’ 

“I am the wife of another,” replied Rufina; “I have 
become a Jewess.” 

“T am aware of the fact, but that cannot stand be- 
tween us; the other man has incurred the penalty of 


353 


354 AKIBA 


death, and you may, so far as I am concerned, remain 
a Jewess, provided only that you will be my wife.” 

“Do you for one moment think that the spouse of 
the wise, great-hearted Rabbi Akiba could again become 
the wife of that butcher of men, Tinius Rufus?” 

“You call me a butcher of men? I only execute 
the orders of the Emperor. Rufina, I entreat, I implore 
you, be my wife again. I have almost died from longing 
for you. Demand of me whatever you desire, it shall 
be yours. I shall even spare the life of Rabbi Akiba on 
your account. Be mine once more, I beseech you.” 

“Rufus, I can never again become your wife. If 
I could save the life of the noble Rabbi Akiba by sacri- 
ficing my own, I should do so with joy. But the price 
that you impose upon me is too dear.” 

“Rufina, I shall give you time to consider my pro- 
posal. If you voluntarily become my wife, Akiba will 
go free; if not, he will suffer a death of martyrdom such 
as no man has ever yet experienced.” 

“Your threats are as ineffectual as your supplica- 
tions. Rabbi Akiba will gladly die for God and His 
teachings, for which he has lived so long and done so 
much.” 

At this, Tinius Rufus had his former wife im- 
prisoned. 

The pupils of Rabbi Akiba followed him to 
Ceasarea. One of them, Joshua of Gerasa, daily brought 
him water wherewith to wash his hands. One day, the 
jailer met him and asked: “Where are you going with 
all this water? Do you wish to flood the prison?” And 
he took the jug and emptied the major part of its con- 
tents. When the hour approached for Rabbi Akiba to 
eat his bit of bread, he said to Joshua: 


IMPRISONED 355 





“Hand me the water, that I may wash my hands.” 

“Rabbi,” answered Joshua, “the jailer poured out 
most of the water. The remainder will scarcely suffice 
for you to drink.” 


“What shall I do?” asked Rabbi Akiba. “The 
sages have forbidden us to eat bread without first having 
washed our hands, and he who transgresses the precepts 
of the sages is guilty of death. I should prefer to die 
of starvation than to offend by a transgression.” 


Joshua departed and gave the warden a large sum 
of money in return for the permission to provide his 
teacher with water. Not until this had been settled did 
Akiba wash his hands and appease his hunger. The 
Rabbis were astonished at the care with which Rabbi 
Akiba, despite his advanced age and his residence in 
prison, observed the religious precepts. 

“How great,” they exclaimed, “must his piety have 
been in his years of strength and freedom !”! 

As Rufina consistently refused to grant the wish of 
Tinius Rufus, the latter aggravated Rabbi Akiba’s im- 
prisonment. None of his pupils were permitted to visit 
him, Once the sages were asked a legal question which 
they did not venture to decide. According to the Jewish 
law, a divorced wife who has re-married, may not return 
to her first husband, if she is divorced from her second 
husband, or the latter dies. On that occasion, the ques- 
tion concerned a girl who had married as a minor and 
who had absolved her second marriage, not by a bill of 
divorce, but by the simple refusal to live with her hus- 
band which is permitted by the law. Could such a wom- 
an return to her first husband or not? 


1Erubin 21b. 


356 AKIBA 


For four hundred gold pieces the sages hired a 
messenger who knew how to obtain entrance into the 
prison in order to obtain Rabbi Akiba’s decision. The 
latter declared such a marriage forbidden.* 

Not long afterward the sages were confronted with 
another difficulty which also arose out of the Jewish laws 
of marriage. A woman had given her brother-in-law 
“Chaliza” (the ceremony of taking off the shoe whereby 
marriage with a brother-in-law is rendered unnecessary ) 
in the prison in which both were confined, without the 
presence of the required court of three men. Was this 
act valid or not? The Rabbis were afraid to answer this 
question. But they were unable to find anyone who 
would venture, even for a large sum of money, to get 
the ear of Rabbi Akiba in his cell. One of his pupils, 
therefore, Rabbi Jochanan of Alexandriat, disguised him- 
self as a peddler and went about the city with all kinds 
of wares. He entered the court-yard of the prison and 
called out: “Who wishes to buy needles or yarn, what 
is the status of Chaliza which is performed between a 
woman and her brother-in-law in the presence of no wit- 
nesses?” | 

Immediately, Rabbi Akiba appeared at the window 
of his cell and cried out: “Have you spindles (Kashin), 
the act is valid (Kasher) !” 

We are told of a third decision which Rabbi Akiba 
made while in prison. A conflict arises in the reckoning 
of the Jewish calendar, from the fact that the years are 
solar, whereas the months are lunar, periods of time. No 


*Jebamoth 108b. 
1 Also called Ha-Sandlar (the cobbler); compare Jeru- 
shalmi, Chagiga, chap. 3. 
2 Jerushalmi, Jebamoth, chap. 12, Halacha 5; compare also 
Babli, Jebamoth 105b. 


IMPRISONED 357 


people has such a model calendar-reckoning as have the 
Jews. The Christian nations have correct years, but in- 
correct months. They simply divide the three hundred 
and sixty-five days of the year into twelve months which 
have no connection whatsoever with the periodicity of 
the moon. The Mohammedan peoples have correct 
months but incorrect years. They merely make the year 
comprise twelve months. But since the period of the 
orbit of the moon is somewhat over twenty-nine and a 
half days, the month has alternately twenty-nine and 
thirty days, and the years, correspondingly, three hun- 
dred and fifty-four days. Consequently, the year of the 
Mohammedans is eleven days too short, from which it 
results that their months and festivals are not connected 
with the seasons, but gradually recede, so that they occur 
now in spring, later in winter, still later in autumn, and 
finally in summer, until they appear again at spring. The 
Mohammedan months and festivals thus make the com- 
plete cycle of the seasons in the space of thirty-three 
years. With the Jews things are different; their calen- 
dar-reckoning is in every respect, precise and correct. 
Their months are fixed in accordance with the revolution 
of the moon, whereas their years are solar. This is 
brought about by means of the leap year in which an en- 
tire month is added. There are seven leap-years in a 
cycle of nineteen years, whereby the difference of two 
hundred and ten days is equalized. 


The institution of the leap-year was in charge of the 
Sanhedrin at the time of our story. During the uprising 
of Bar Kochba and long after, during the persecutions 
of Hadrian, no decision concerning the insertion of the 
leap-year could be reached. The Jewish calendar was 
in danger of falling into confusion. The Passover festi- 


358 AKIBA 


val must always occur in spring; it must be celebrated 
in the month in which the ears of corn blossom in the 
Holy Land. The Feast of Tabernacles must always fall 
in the autumn; it must be celebrated in the month in 
which the vintage is brought to a close in the Holy Land. 
But several leap years had already not been inserted, and 
it had become necessary to make up what had been lost. 
However, it was an unalterable principle not to have 
two leap-years follow. in succession, and now the neces- 
sity had arisen of inserting no less than three. Of all 
the sages of Israel, Rabbi Akiba was the only one in a 
position to determine what should be done. He was the 
leader of Israel, but he was in prison, and his release was 
hardly to be expected. Only after the very gravest of 
risks was his decision obtained. He declared that there 
should be three successive leap-years, but ruled that the 
leap-year must henceforth be instituted and announced 
on each occasion by the court of three. 


Tinius Rufus had his former wife brought before 
him every day, and stormed her with prayers and en- 
treaties. She, however, steadfastly rejected all his ad- 
vances. On the day preceding the Day of Atonement, 
Rufina was standing before Rufus. 

“I ask you for the last time,” he said: “will you be- 
come my wife again?” 

“T have repeated often enough,” replied Rufina, “that 
I hate and detest you.” 

“Beloved, adored woman,” pleaded Rufus, “whom I 
once called mine; be merciful with me. I shall do every- 
thing you wish, I shall even have myself circumcised 
and embrace Judaism!’ 

“You could never become a devout, God-fearing 
Jew. The number of your crimes is too large, and love 











IMPRISONED 359 


of God cannot enter your stony heart. But even if you 
were to become a Jew, I, who have been the wife of the 
noblest and wisest of men, could not debase myself to 
the extent of marrying you again. We read in the Scrip- 
tures: ‘There never arose a prophet like Moses.’ Moses 
had not his peer among the prophets; but among the 
sages there is a man who can be placed beside Moses, and 
that man is Rabbi Akiba,t whom I am fortunate enough 
to call my husband. Should I, then, so degrade myself 
as to become once more the wife of a Tinius Rufus?” 

“Ha,” screamed Tinius Rufus, “I shall know how to 
compel you. My patience is at an end, and what I can- 
not obtain by kindness, I shall gain by violence.” 

“You will never force me, Rufus,” said Rufina calm- 
ly. “I shall remain the wife of Rabbi Akiba until the 
end of my days, in purity and chastity.. If Iam separated 
from him here on earth, there will be a reunion in the 
realm of eternal bliss.” 

At these words, she drew forth a dagger and plung- 
ed it into her heart. Rufus sprang toward her,—but it 
was too late; Rufina sank lifeless to the ground. 


1 Yalkut Reubeni. 


IT: 
LIFE IN DEATH. 


While the events just recounted were taking place 
in the palace of the governor, Papus ben Judah was made 
prisoner and conducted into the cell of Rabbi Akiba. 

“Well, Papus,” said Rabbi Akiba, “you gave me 
such excellent advice with regard to warding off death. 
Was not your wisdom able to protect you?” 

Papus sighed. 

“You are fortunate, Rabbi Akiba,” he said, “that 
you suffer for the sake of the divine teachings, whereas I 
am condemned to death for totally indifferent matters. 
The avarice of the governor makes him lust after my 
beautiful estate, and, therefore, all sorts of false accusa- 
tions have been leveled against me, in order that my 
estate may be confiscated.” 

After the death of Rufina, the rage of Tinius Rufus 
burned fiercely against Rabbi Akiba. He pronounced 
the sentence of death upon him, and ordered that he be 
executed by means of the most horrible tortures. 

Early in the morning of the Day of Atonement, 
Rabbi Akiba was led into the court-yard of the prison. 
A vast throng had assembled. Tinius Rufus was seated 
on a dais, for he intended to feast his eyes and ears on 
his victim’s agonies and screams of pain. It was a sad 
Day of Atonement; the expiatory sacrifice that is offered 
up on that day was, on this occasion, the teacher and 
father of his people. Matchless for wisdom, he had al- 
ways been full of tender love for all his fellow-men. 


360 


LIFE IN DEATH 361 


Never had anyone heard a harsh word from him; he had 
taught clemency and indulgence even towards criminals. 
He had reached an exceedingly advanced age, yet his 
frame was still powerful, his eye undimmed, his spirit 
unbroken. 

Rabbi Akiba was tied to a stake. The Roman hang- 
man’s assistants tore the flesh from his body with red- 
hot pincers; but not a cry of pain escaped his lips. 

The sun was beginning to shed its health-giving 
light, and the eastern heavens glowed purple. Rabbi 
Akiba laid his hand upon his eyes, and exclaimed in a 
loud voice: 

“Hear, O Israel, the Lord our God, the Lord is One! 
Praised be the name of His glorious kingdom for ever 
and ever! And thou shalt love the Lord thy God with 
all thy heart and all thy soul and all thy might.” 

“This man is a sorcerer,” shouted Tinius Rufus. 
“He has drunk a magic potion to make him senseless to 
pain.” 

The pupils stepped closer to the place of execution 
of their master, and Rabbi Meir said: 

“Rabbi, Rabbi, our heart bleeds that you must suf- 
fer so terribly.” 

“My beloved children,” answered the Rabbi, “do not 
mourn for me! I have attained the goal of my desires. 
For eighty years, I have longed to sacrifice my life for 
the glorification of the holy name, as we read: ‘Thou 
shalt love the Lord thy God with all thy heart, with all 
thy soul, and with all thy might.’ How can one better 
attest to such boundless love than by giving up one’s 
very life for the sanctification of the name of God?” 

And again he proclaimed: “Hear, O Israel, the 
Lord our God, the Lord is one!” 


362 AKIBA 


As he pronounced the word “one” for the second 
time, he received a fatal thrust from one of his torturers, 
and his struggles were at an end. 

Tinius Rufus had the corpse brought back into tii 
prison anl locked up in a cell; there it was to decay and 
rot. During the night after the close of the Day of 
Atonement, Rabbi Joshua of Gerasa was awakened 'from 
his sleep; a man was standing before him, who said: 

“Arise, Rabbi, and help me to bury the body of our 
great master. [I am a priest (Kohen) and need your as- 
sistance.” 

Rabbi Joshua quickly arose from fie couch and 
followed the stranger. When they reached the prison, 
they found its doors wide open; the wardens, the jailors, 
and the soldiers on guard outside of the prison were all 
fast asleep. They reached the cell unmolested, and Rabbi 
Joshua stretched the corpse of his beloved teacher upon 
a litter that he had brought with him. But he could not 
remove the corpse alone, and so the stranger took hold 
and helped him. Whereupon Rabbi Joshua said: “Did 
you not tell me that you were a priest? You know that 
a priest is not permitted to become unclean by contact 
with a dead body!” 

And the other answered: “I swear by your life, 
Rabbi Joshua, that a priest is permitted to lay hold of 
the dead body of a prince of the sacred lore.” 

They walked the entire night, until they came to 
Antipras. There they proceeded uphill and down, and 
at last found a cleft in the mountain, in which they en- 
tombed the corpse. Then they closed up the cleft, and 
the stranger said: “Happy art thou, Rabbi Akiba; thy 
pure soul has entered upon eternal life and thy spotless 
body will rest in security here, until the day will come 





LIFE-IN DEATH 363 


when God will open the graves and resurrect the bodies 
of the dead!”! 


At the report of Rabbi Akiba’s death, terror and des- 
pair overcame the remnant of Israel. The light of 
Israel seemed extinguished, the sources of wisdom dried 
up. Rabbi Tarphon, Rabbi Chananiah ben Teradion, and 
Rabbi Chuzpith were successively seized and executed. 
Virtually all the well-tested sages of Israel had given up 
the ghost, and the younger ones had not yet received 
their ordination. When Moses, at God’s bidding, ap- 
pointed Joshua his successor, he laid his hands upon the 
head of the younger man; in the same way, the later 
sages always consecrated their disciples and gave them, 
thereby, the right to teach and to expound. This is what 
is known as ordination (Semichah). 


At the time of the persecutions of Hadrian, ordina- 
tion had been strictly forbidden by the Roman authori- 
ties. Teachers and pupils who were convicted of having 
performed this ceremony were sentenced to death, and 
even the city in which the ordination had taken place 
was to be destroyed. Thus it had resulted that Rabbi 
Akiba had ordained none of his pupils. Rabbi Judah ben 
Baba determined to risk his life and to ordain Rabbi 
Akiba’s pupils—Rabbi Meir, Rabbi Judah, Rabbi Simeon, 
Rabbi Jose, Rabbi Nehemiah, and Rabbi Eleasar ben 
Shamua. He chose a spot between two mountains, equi- 
distant from the two large cities of Usha and Shepoream, 
and laid his hands in consecration upon the heads of these 
men. But someone had betrayed them. Scarcely had the 
ordination been completed when Roman horsemen were 
seen approaching in the distance. 


1 Midrash Shochar Tob to Proverbs IX. 


364 AKIBA 


“Hasten, my children,” cried Rabbi Judah ben Baba, 
“hurry away and save your lives.” 

“But you, Rabbi?” asked the pupils. 

“Save yourselves! You are the bearers of the future 
of Israel. I shall attempt to delay our enemies. Let 
them cool their passion upon me!” 

The disciples escaped, while the master calmly await- 
ed the oppressors, who did as he had expected. They 
ran him through with their lances, and were contented 
with their one victim, so that they did not follow the 
fugitives.1 

“The sun rises after it has set” (Ecclesiastes I, 5). 
On the very same Day of Atonement on which the sun 
of Rabbi Akiba had set for the inhabitants of earth, a 
child was born whose gleaming light was to irradiate the 
world. 

The young son of Rabban Gamaliel, who, as was 
related above, escaped the massacre on the occasion of 
the destruction of Bethar, had grown up during the 
course of all these later events and had taken a wife. On 
the day of Rabbi Akiba’s death, a son had been born to 
Rabban Simeon ben Gamaliel, whom he called Judah. 
Since Rabban Simeon, who had been elevated by the 
sages to the dignity of prince, had his son circumcised, 
he was accused before the governor. ‘ 

In the meantime, Emperor Hadrian had been at- 
tacked by a hideous disease. His sufferings were so se- 
vere and his death-agony so terrible that he became the 
horror of all his surroundings. As the physicians had 
given him up, he vainly sought aid from astrologers and 


1 Sanhedrin 14a. 
1 Kidushin 72b. 





DIRE IN DASE 365 


soothsayers. Finally, he entreated one of his own ser- 
vants to release him from his misery by the sword or by 
poison. Fearful qualms of conscience visited him dur- 
ing his protracted illness, until, at last, he succumbed. 
He died on the tenth of July of the year 138 C. E. 


During Hadrian’s illness, his adopted son, Titus 
Aurelius Antoninus, acted as regent, and Tinius Rufus 
did not venture to sentence the prince of Israel to death, 
as he feared the clemency of the new Emperor. Rabban : 
Simeon ben Gamaliel was ordered to Rome, to defend 
himself there, before the throne of the Emperor, against 
the accusation of having transgressed the edicts of Had- 
rian. When he arrived in Rome, Hadrian had died and 
Titus Aurelius Antoninus, a man mature in years, of 
oft-tested capacities, and mild by nature—history has 
bestowed upon him the epithet “Pius,” that is to say, “the 
Devout’—had ascended the throne. It so happened that, 
at this time, the Emperor’s daughter lay violently ill, and 
Rabban Simeon succeeded in healing her. He gained 
thereby the favor of the Emperor, who was persuaded to 
revoke the edicts of Hadrian and to permit the still un- 
buried corpses of those who had been slain at the destruc- 
tion of Bethar to be interred. 


When Rabban Simeon ben Gamaliel brought back 
these joyous tidings to his native land, peace and security 
entered fhe hearts of the remnant of Israel. Hitherto 
the grace after meals had consisted of only three bene- 
dictions ; in undying memory of this happy event, a fourth 
benediction was added, which runs: 

“Blessed art Thou, O Lord, our God, King of the 
universe, our mighty Father, our King, our Creator, our 
Redeemer, our Moulder, our Holy One, the Holy One 
of Jacob, our Shepherd, the Shepherd of Israel, the King 


366 AKIBA 


who is good and does good for all each day. He has 
vouchsafed kindness unto us, he vouchsafes kindness un- 
to us now, and will continue to vouchsafe kindness unto 
us; He has rewarded us, He rewards us, and He will 
reward us for all times to come, with His favor, His 
love, His mercy, for freedom, deliverance, happiness, 
blessing, succour, consolation, support, care, grace, life, 
and peace; He will never permit us to lack anything that 
is good.” ' 

Tinius Rufus fruitlessly endeavored to nullify the 
Emperor’s noble-hearted decisions, but was deposed from 
office for his pains, and finally took his own life. 

Emperor Antoninus Pius had no son; he adopted 
Marcus Aurelius Verus, the son of that Lucius Aurelius 
Verus whom Hadrian had designated as his successor, 
but who had died before his royal patron. Marcus Aure- 
lius Verus assumed the surname Antoninus, in honor of 
his foster-father. He was the one who formed an inti- 
mate friendship with Rabbi Judah the Holy, the son and 
successor of Rabban Simeon ben Gamaliel. Israel now 
enjoyed a period of happiness, which Rabbi Judah em- 
ployed for writing down the oral tradition. The Mishna 
of Rabbi Akiba, as his disciple, Rabbi Meir, had received 
it, was made the basis of the six orders of the Mishna 
compiled by the holy Rabbi Judah. 

Thus Rabbi Akiba lives on in our midst. "We are 
all his pupils. May his example inspire us to stake all 
our energies for the preservation of the Divine teachings, 
to live and to die for them, and through them to attain 
to immortal bliss! 

Rabbi Akiba lived through the most crucial epochs 
in Jewish history, the destruction of Jerusalem by Titus 
and the downfall of Bethar at the hands of Hadrian; 


PLP ICING DEAT 367 
he experienced the bitterest disillusionment when the 
“son of the star’ (Bar Kochba) became the “son of 
deception” (Bar Kesiba). He beheld the misery of his 
people as they writhed under the lash of Divine wrath; 
nevertheless, he did not once despair of the future ol 
Israel, nor of the rebirth of his people, the source of 
whose life is, and will forever remain, the Torah. When 
the many thousands of his scholars were snatched away 
by death, he sought new pupils, despite his old age, 
and these few men became the leaders of Israel. 

A nation that has such models need not despair. It 
cannot perish; after every era of humiliation and defeat, 
it will struggle up again to the light, put forth new blos- 
soms, and produce fruits of blessing to it and to all 
mankind. 


THE END. 


The 
Jewish Forum Publishing Co. 


INCORPORATED 
2000 Broadway, New York City 


“AKIBA” 
by Marcus Lehmann 
Cloth cover, pp. 367 Price $2.00 





THE JEWISH FORUM 


A Literary Jewish Monthly founded by 
Solomon T. H. Hurwitz, Ph. D., aiming to 
disseminate Jewish ideals, to inculcate the 
principles of traditional Judaism and to cul- 
tivate a taste for Jewish learning. 


$4.00 per year. $.35 per copy. 





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by Solomon T. H. Hurwitz, Ph. D. 


Published by The Columbia University 
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